■Millie™ 


m 


w&BSB3&m\mm^    ■    - 


32  BOOK    OF    THE    CHAPTER. 

The  same  author,  in  describing  the  situation  of  the  town, 
says  :  "  It  chiefly.faces  the  north,  and  the  buildings  appear, 
from  the  steepness  of  the  site,  as  if  standing  upon  one  an- 
other." And  again  :  "  From  the  steepness  of  the  site,  ma- 
ny of  the  streets  are  connected  by  flights  of  steps,  and  the 
one  that  runs  along  the  sea-wall  is  the  most  clean  and  reg- 
ular of  the  whole." 

The  Baron  Geramb,  a  Trappist  Monk,  who  visited  the 
Holy  Land  in  1842,  gives  the  following  incident  in  connec- 
tion with  this  subject : 

"  Yesterday  morning,  at  day-break,  boats  pulled  oiF  and 
surrounded  the  vessel  to  take  us  to  the  town  (of  Joppa),  the 
access  to  which  is  difficult,  on  account  of  the  numerous 
rocks  that  present  to  view  their  bare  flanks.  The  walls 
were  covered  with  spectators,  attracted  by  curiosity.  The 
boats  being  much  lower  than  the  bridge,  upon  which  one 
is  obliged  to  climb,  and,  having  no  ladder,  the  landing  is 
not  effected  without  danger.  More  than  once  it  has  hap- 
pened that  passengers,  in  springing  out,  have  broken  their 
limbs,  and  we  might  have  met  with  the  like  accident,  if 
several  "persons  had  not  hastened  to  our  assistance." 

There  can,  therefore,  be  no  doubt  of  the  steepness  of  the 
shore  at  Joppa,  and  of  the  difficulty  and  danger  to  which  the 
workmen,  who  navigated  the  floats  from  Tyre  must  have 
been  exposed  in  landing  ;  and  the  authorities  that  we  have 
quoted,  wonderfully  confirm  the  probability  of  the  tradition 
on  the  subject  contained  in  the  Mark  Master's  degree. 

Ezekiel,  xliv.  1,  5. 

Then  he  brought  me  back  the  way  of  the  gate  of 
the  outward  sanctuary,  which  looketh  toward  the 
east ;  and  it  was  shut.  And  the  Lord  said  unto 
me,  Son  of  man,  mark  well,  and  behold  with  thine 
eyes  and  hear  with  thine  ears,  all  that  I  say  unto 


MARX    MASTER.  33 

thee,  concerning  all  the  ordinances  of  the  house  of 
the  Lord,  and  all  the  laws  thereof ;  and  mark  well 
the  entering  in  of  the  house,  with  every  going  forth 
of  the  sanctuary. 

THE  WORKING  TOOLS. 


The  Chisel  and  Mallet  are  the  working  tools  of  a  Mark 
Master,  and  are  tlms  symbolically  explained  : 

THE  CHISEL 

Morally  demonstrates  the  advantages  of  discipline 
and  education.  The  mind,  like  the  diamond  in  its 
original  state,  is  rude  and  unpolished  ;  but  as  the 
effect  of  the  chisel  on  the  external  coat  soon  pre- 
sents to  view  the  latent  beauties  of  the  diamond,  so 
education  discovers  the  latent  virtues  of  the  mind, 
and  draws  them  forth  to  range  the  large  field  of 
matter  and  space,  to  display  the  summit  of  human 
knowledge,  our  duty  to  God  and  to  man 

THE  MALLET 

Morally  teaches  us  to  correct  irregularities,  and 
to  reduce  man  to  a  proper  level ;  so  that,  by  quiet 
deportment  he  may,  in  the  school  of  discipline, 
learn  to  be  content.  What  the  mallet  is  to  the 
2* 


BOOK  OF  THE 


CHAPTER: 


OR 


MONITORIAL  INSTRUCTIONS, 


IN    THE    DEGREES    OF 


MAM,  PAST  AND  MOST  EXCELLENT  MASTER, 


& 


$>^        |£cr?-ieSt; 


BY  ALBEET  G.  MACKEY,  M.  D., 

GRAND  HIGH   PRIEST   OF  THE    GRAND    ROYAL    AROH   CHAPTER   OF  SOUTH   CAROLINA  ;     AUTHOR   0» 
A   "LEXICON   OF  FREEMASONRY,"   "PRINCIPLES   OF  MASONIC  LAW,"   ETC. 


"These  mysteries  are  so  profound  and  so  exalted,  that  they  can  be  compre- 
hended by  those  only  who  are  enlightened." — Cyril  op  Alexandria. 


FOURTH     EDITION. 


NEW  YORK: 

MACOY  k  SICKELS,  PUBLISHERS,  430  BROOME  STREET. 

1863. 


Entered  according  to  Act  of  Congress,  in  the  year  1858,  by 

ALBERT   G.  MACKEY, 

In  the  Clerk's  Office  of  the  District  Court  of  the  United  States,  for  the  District 
of  South  Carolina. 


Bancroft  Ubnurjr 


II 


i  21 

.   Ul 

1  Q 


TO 

HON.    CHARLES    SCOTT, 

PAST  GRAND  MASTER  AND  PAST   GRAND   HIGH  PRIEST  OF   MISSISSIPPI, 
THIS    AVORK 

Is   MtTxitztzti 

AS   A 

SLIGHT  TOKEN   OF  THE  SINCERE  FRIENDSHIP 

OF  THE 

AUTHOR. 


CONTENTS. 


Book  I.— Mark  Master,    .            . 

.       13 

Symbolical  Design,      .... 

15 

Historical  Summary, 

.      16 

Opening  of  the  Lodge,  ...» 

18 

Lecture  and  Ritual,            .            •            • 

.      20 

First  Section,           ..... 

20 

Workmen  from  the  Quarries, 

.       21 

Good  Work— True  Work— Square  Work,     . 

23 

The  Regular  Mark  of  the  Craft,   . 

.      24 

The  Sixth  Hour  of  the  Sixth  Day  of  the  Wee 

t,      .            25 

Second  Section,             .... 

.      26 

The  Mark,         ..... 

28 

The  Jewish  Shekel, 

.       30 

Joppa,    ...... 

31 

Working  Tools,      .... 

.      33 

Keystone,          ..... 

34 

Mark  Master's  Song,         .            • 

.      3« 

Wages  of  the  Craft,     .... 

38 

The  Parable,           .... 

.      39 

Symbolism  of  the  Parable, 

40 

Charge,       ..... 

.      42 

Prayer, ...... 

43 

Book  II. — Past  Master,     .... 

.      45 

Symbolical  Design,      .... 

47 

Historical  Summary, 

.      48 

Opening  of  the  Lodge, 

51 

Reception,  ..... 

.       53 

(v) 


VI 


CONTENTS. 


Ancient  Charges,          ..... 

53 

Giblemites,  or  Stone-squarers,     . 

.       56 

Implements  of  a  Past  Master, 

56 

Charge,       ...... 

.       59 

Closing  Praj'er,             ..... 

61 

Book  III.— Most  Excellent  Master, 

.       63 

Symbolical  Design,      .            .            . 

65 

Historical  Summary,         .... 

.       66 

Temple  of  Solomon,     ..... 

68 

Dedication  of  the  Temple,            .            .            . 

.      72 

Opening  of  the  Lodge,            .... 

73 

Reception,  ....... 

75 

A  Most  Excellent  Master,        .... 

76 

Queen  of  Sheba,     .            .            .            .            . 

77 

The  Day  set  apart  for  the  Celebration  of  the  Capc-stor 

ic,   79 

Bringing  forth  the  Ark  of  the  Covenant, 

80 

Most  Excellent  Master's  Ode, 

81 

Prayer  of  Solomon,           . 

84 

The  Fire  from  Heaven,            .            .            .            r 

86 

The  Reception  and  Acknowledgment,     . 

87 

Charge, ....... 

88 

Closing  of  the  Lodge,       . 

89 

Book  IV. — Royal  Arch  Mason,           .... 

91 

Symbolical  Design,            .            .            .            .            . 

93 

Historical  Summary,   • 

95 

Opening  of  the  Chapter,  . 

98 

Clothing,           .            .            .            .                     '   . 

100 

Royal  Arch  Emblem,        . 

101 

Charge  at  Opening,      ..... 

103 

Lecture  and  Reception,     .            .            «            ;            . 

104 

First  Section,            ...... 

106 

Symbolism  of  the  Veils,   . 

100 

Second  Section,        ...... 

107 

First  Clause,  ....... 

107 

Isaiah  xlii.  16,  explained,        .... 

10S 

CONTENTS. 


Prayer,        .... 
Duties  and  Obligations  of  the  Degree, 
Burning  Bush, 
Destruction  of  Jerusalem, 
Second  Clause,  . 
Proclamation  of  Cyrus, 
Return  of  the  Jews  from  the  Captivity, 
The  Tabernacle, 
The  Signs  of  Moses, 
Symbolism  of  the  Serpent,     . 
Symbolism  of  the  Leprous  Hand, 
Symbolism  of  Water  turned  to  Blood, 
Signet  of  Zerubbabel, 
Incense  burns  day  and  night  on  the  Altar  of  the  Lord, 
Impostors  among  the  Workmen, 
Working  Tools, 
The  Keystone, 
Three  Squares, 
Ark  of  the  Covenant, 
Book  of  the  Law, 
Pot  of  Manna, 
Aaron's  Rod,     . 
Mystic  Key, 
Investiture, 
Ode  for  Investiture, 
The  Tetragrammaton, 
The  Triangular  Plate  of  Gold 
The  Cubical  Stone,      . 
Charge, 

Closing  of  the  Chapter, 
Closing  Prayer, 
Royal  Arch  History — in  three  Lectures. 

Lecture  I. — The  Destruction  of  the  Temple, 
Lecture  II. — The  Captivity  at  Babylon, 
Lecture  III. — The  Return  to  Jerusalem, 


CONTENTS. 


Book  V. — High  Priesthood,    .....  171 

Symbolical  Design,    .  •  .   ,        •  .     173 

Historical  Summary,    .  •  •  •  .         .  174 

Constitutional  Provisions,  ....    174 

Opening  of  the  Convention,    ....  176 

.Jewel  of  a  High  Priest, 177 

Prayer  at  Opening,       .  .  •  .  .177 

Reception,  .  ...  .  .  .  .     178 

The  meeting  of  Melchizedek  and  Abram,      .  .  179 

The  Communion  of  Brethren,      ....     180 

Prayer,  .  .  .  .  .  .  .180 

The  Penalty  for  unlawfully  assuming  the  Priesthood,        181 
Benediction,       .  .  .  »  .  .  182 

Anointing,  .......     182 

Book  VI. — Ceremonies  of  the  Oedek,  .  .  .  187 

Section  1. — Consecration  of  a  New  Chapter,  .  ,     187 

Section  II. — Annual  Installation  of  the  Officers  of  a  Chapter,  210 
Section  III. — Ceremony  observed  at  Grand  Visitations,  .     231 
Section  IV. — Form  of  Procession  of  a  Subordinate  Chapter,233 
Section  V. — Installation  of  the  Officers  of  a  Grand  Chapter,234 
Section  VI. — Constitutional  Rules,        .  .  .  248 

Appendix — Masonic  Documents,    ....  .  .    253 

Petition  for  a  Dispensation  to  open  and  hold  a  new  Chapter,  253 
Form  of  Recommendation,  .....     254 

Form  of  Dispensation  for  opening  and  holding  a  new  chapter,254 
Form  of  a  Warrant  of  Constitution,  .        .  .  .     255 

Certificate  of  Proxy  authorizing  a  Past  High  Priest   to 

Constitute  a  new  Chapter,  and  to  Install  its  officers,      256 
Form  of  Petition  for  the  Capitular  Degrees,  .  .     257 

Form  of  Petition  for  Membership,         .  .  .  257 

Form  of  a  Demit  from  a  Chapter,   -  257 

Form  of  a  Royal  Arch  Diploma,  .  .  .  258 

Form  of  Certificate  for  a  Proxy  in  the  Grand  Chapter,     .     259 
Date  of  Roval  Arch  Documents,  .  .  .  259 


PREFACE. 


It  must  be  acknowledged  that  there  is  no  dearth  of  ordi- 
nary monitorial  books,  although  I  know  of  none  exclusive- 
ly appropriated  to  the  Chapter  degrees.  But  an  experience, 
by  no  means  inconsiderable,  has  forced  upon  me  the  con- 
viction that  the  plan  upon  which  these  works  have  been 
hitherto  constructed,  is  not  such  as  to  meet  the  demands  of 
the  enlarged  masonic  intellect  of  the  present  day.  All  the 
Monitors  now  extant  appear  to  have  adopted  that  of 
Thomas  Smith  Webb  as  their  prototype,  and,  like  it,  have 
been  very  generally  confined  to  the  arrangement  of  the 
prayers,  charges,  and  Scripture  lessons,  which  are  used  in 
die  several  degrees,  without  any,  or,  at  most,  a  very  slight 
attempt  to  explain,  by  commentaries,  the  symbolic  mean- 
ing or  the  historical  references  of  the  different  por- 
tions of  the  ritual.  Hence,  but  very  little  knowledge, 
beyond  the  mere  working  part  of  our  institution,  is  to  be 
obtained  from  these  books ;  and  although  they  are  well 
enough  for  that  purpose,  still,  as  it  is  not  the  only  purpose 
which  may  and  ought  to  be  effected  by  a  Monitor,  I  have 
sought  to  present  the  masonic  reader  with  something  more 
in  the  ensuing  pages. 

Many  masons,  although  willing,  and,  indeed,  anxious,  as 


soon  as  they  are  initiated,  to  learn  something  more  of  the 
nature  of  the  institution  into  which  they  have  been  intro- 
duced, and  of  the  meaning  of  the  ceremonies  through 
which  they  have  passed,  are  very  often  unable,  from  the 
want  of  times  or  means,  to  indulge  this  laudable  curiosity. 
The  information  which  they  require  is  to  be  found  only  in 
the  pages  of  various  masonic  treatises,  and  to  be  acquired 
only  by  careful  and  laborious  study.  Books  are  not 
always  accessible,  or  if  accessible,  leisure  or  inclination 
may  be  wanting  to  institute  the  necessary  investigations. 

But  a  Monitor  is  within  every  mason's  reach.  It  is  the 
first  book  to  which  his  attention  is  directed,  and  is  often 
placed  in  his  hands  by  the  presiding  officer,  as  a  manual 
which  he  is  recommended  to  study ;  and,  accordingly,  the 
Monitor  is  to  many  a  mason,  emphatically,  his  vade  mecuin. 
But  unless  he  can  find  something  more  important  in  its 
pages  than  such  works  as  those  of  Webb  and  Cross  con- 
tain, he  will  scarcely  arise  from  the  perusal  with  any  in- 
creased store  of  knowledge.  His  want  is  for  "  more  light  " 
— not  for  a  recapitulation  of  what  he  has  already  heard 
and  seen,  but  for  a  rational  explanation  of  the  meaning  of 
that  through  which  he  has  passed. 

To  meet  this  want,  and  to  place  in  the  hands  of  every 
Royal  Arch  Mason  a  book  in  which  he  may  find  a  lucid 
explanation,  so  far  as  the  laws  of  our  institution  will  per- 
mit, of  all  that  has  excited  his  curiosity  or  attracted  his 
interest  in  the  Chapter  degrees,  and  above  all,  to  furnish 
an  elementary  treatise  of  easy  comprehension  on  the  sym- 
bolism of  Royal  Arch  Masonry,  have  "been  the  objects  of 
the  author  in  the  preparation  of  the  present  work.     The 


PREFACE.  XI 

plan  upon  which  it  has  been  written  is  a  novel  and  hitherto 
untried  one.  Yet  he  thinks  that  he  knows  enough,  from 
past  experience  of  the  wants  of  young  as  well  as  of  old 
masons,  to  authorize  him  to  anticipate,  with  some  confi- 
dence, its  favorable  acceptance  by  the  craft.  His  design, 
at  all  events,  has  been  a  meritorious  one ;  and  if  there  be 
any  defects  or  imperfections  in  the  execution,  he  has,  at 
least,  intended,  by  this  labor,  to  elevate  the  standard  and 
increase  the  usefulness  of  monitorial  instruction. 

ALBERT  G.  MACKEY,  M.  D. 

Charleston,  May  1st,  1858. 


BOOK  I. 


PJarfe  JBJastFT. 


"  By  the  influence  of  Mark  Master  Degree,  the  work  of  every 
operative  mason  was  distinctly  known.  The  perfect  stones  were 
received  with  acclamations ;  while  those  that  were  deficient  were 
rejected  with  disdain.  The  arrangement  proved  a  superior  stimulus 
to  exertion,  which  accounts  for  the  high  finish  which  the  temple 
subsequently  acquired." 

Oliver's  Historical  Landmarks. 


FOURTH    DEGREE. 


SYMBOLICAL  DESIGN. 


The  degree  of  Mark  Master,  which  is  the  fourth  in  the 
masonic  series,  is,  historically  considered,  of  the  utmost  im- 
portance, since  we  are  informed  that,  by  its  influence,  each 
operative  mason,  at  the  building  of  King  Solomon's  temple, 
was  known  and  distinguished,  and  the  disorder  and  confu- 
sion, which  might  otherwise  have  attended  so  immense  an 
undertaking,  was  completely  prevented,  and  not  only  the 
craftsmen  themselves,  but  every  part  of  their  workmanship 
was  discriminated  with  the  greatest  nicety  and  the  utmost 
facility.  If  defects  were  found,  the  overseers,  by  the  help  of 
this  degree,  were  enabled,  without  difficulty,  to  ascertain 
who  was  the  faulty  workman ;  so  that  all  deficiencies  might 
be  remedied,  without  injuring  the  credit  or  diminishing  the 
reward  of  the  industrious  and  faithful  among  the  craft.* 

Not  less  useful  is  it  in  its  symbolic  signification.  As  illus- 
trative of  the  FelloAV  Craft's  degree,  it  is  particularly  directed 
to  the  inculcation  of  order,  regularity,  and  discipline.     It 


*  Webb's  Monitor,  p.  84,  edit.  1808. 


(15) 


16  BOOK     OF    THE    CHAPTER. 

teaches  us  that  we  should  discharge  all  the  duties  of  our  sev- 
eral stations  with  precision  and  punctuality;  that  the  work 
of  our  hands  and  the  thoughts  of  our  hearts  should  be  good 
and  true — not  unfinished  and  imperfect — not  sinful  and  de- 
fective— but  such  as  the  Great  Overseer  and  Judge  of  heaven 
and  earth  will  see  fit  to  approve  as  a  worthy  oblation  from 
his  creatures.  If  the  Fellow  Craft's  degree  is  devoted  to  the 
inculcation  of  learning,  that  of  Mark  Master  is  intended  to 
instruct  us  how  that  learning  can  most  usefully  and  judi- 
ciously be  employed  for  our  own  honor  and  the  profit  of 
others.  It  holds  forth  to  the  desponding  the  encouraging 
thought,  that  although  our  motives  may  sometimes  be  mis- 
interpreted by  our  erring  fellow-mortals,  our  attainments 
be  underrated,  and  our  reputations  be  traduced  by  the  en- 
vious and  malicious,  there  is  One,  at  least,  who  sees  not  with 
the  eyes  of  man,  but  may  yet  make  that  stone  which  the 
builders  rejected  the  head  of  the  corner.  The  intimate  con- 
nection, then,  between  the  second  and  fourth  degrees  of 
Masonry  is  this,  that  while  one  inculcates  the  necessary  ex- 
ercise of  all  the  duties  of  life,  the  other  teaches  the  import- 
ance of  performing  them  with  systematic  regularity.  The 
true  Mark  Master  is  a  type  of  that  man,  mentioned  in  the 
sacred  parable,  who  received  from  his  Master  this  approving 
language :  "  Well  done,  good  and  faithful  servant;  thou  hast 
been  faithful  over  a  few  things,  I  will  make  thee  ruler  over 
many  things :  enter  thou  into  the  joys  of  thy  Lord." 


HISTORICAL  SUMMARY. 

We  learn,  from  the  traditions  of  Freemasonry,  that  the 
order  of  Mark  Masters,  at  the  temple  of  Solomon,  was  select- 
ed from  the  great  body  of  the  Fellow  Crafts. 

According  to  these  traditions,  there  were  two  divisions  of 
the  Fellow  Crafts.   The  first,  or  higher  class,  worked  in  the 


MARK    MASTER.  17 

quarries,  in  finishing  the  stones,  or,  as  we  may  say,  in  our  lec- 
tures, "  in  hewing,  squaring,  and  numbering  "  them ;  and 
that  each  one  might  be  enabled  to  designate  his  own  wrork, 
he  was  in  possession  of  a  mark  which  he  placed  upon  the 
stones  prepared  by  him.  Hence,  this  class  of  Fellow  Crafts 
wTere  called  Mark  Masters,  and  received  their  pay  from  the 
Senior  Grand  Warden,  whom  some  suppose  to  have  been 
Adoniram,  the  brother-in-law  of  Hiram  Abif,  and  the  first  of 
the  Provosts  and  Judges.  These  Fellow  Crafts  received 
their  pay  in  money,  at  the  rate  of  a  half  shekel  of  silver  pel 
day,  equal  to  about  twenty-five  cents.  They  were  paid 
weekly,  at  the  sixth  hour  of  the  sixth  day  of  the  week,  that 
is  to  say,  on  Friday,  at  noon.  And  this  hour  appears  to 
have  been  chosen,  because,  as  we  are  taught  in  the  third  de- 
gree, at  noon,  or  high  twelve,  the  Craft  were  always  called 
from  labor  to  refreshment,  and  hence  the  payment  of  their 
wages  at  that  hour  would  not  interfere  with,  or  retard  the 
progress  of,  the  work.  And  Friday  wTas  selected  as  the  day, 
because  the  following  one  was  the  Sabbath,  or  day  of  rest, 
when  all  labor  was  suspended. 

But  the  other  and  larger  division  of  the  Fellow  Crafts, 
being  younger  and  more  inexperienced  men,  and  with  less 
skill  and  knowledge,  were  not  advanced  to  the  grade  of 
Mark  Masters.  These  were  not,  therefore,  in  possession  of 
a  mark.  They  proved  their  claim  to  reward  by  another 
token,  and,  after  that  part  of  the  edifice  was  completed, 
received  their  wages  in  the  middle  chamber  of  the  temple, 
being  paid  in  corn,  wine,  and  oil,  agreeably  to  the  stipula- 
tion of  King  Solomon  with  Hiram  of  Tyre. 


OPENING  OF  THE  LODGE. 


n  n 


A  Lodge  of  Mark  Masters  consists,  besides  the  Tiler,  of 
the  following  eleven  officers : 

Right  Worshipful  Master. 

Senior  Warden.* 

Junior  Warden. 

Treasurer. 

Secretary. 

Senior  Deacon. 

Junior  Deacon. 

Master  Overseer. 

Senior  Overseer. 

Junior  Overseer. 

Master  of  Ceremonies. 

These  offices  are  filled  by  the  officers  of  the  Chapter  under 
whose  warrant  the  Mark  Lodge  is  held,  in  the  following 
order : 

The  High  Priest,  King,  and  Scribe,  act  as  Master  and 
Wardens ;  the  Treasurer  and  Secretary  occupy  the  corres- 
ponding stations;  the  Principal  Sojourner  acts  as  Senior 
Deacon ;  the  Royal  Arch  Captain,  as  Junior  Deacon ;  the 
Grand  Master  of  the  Third  Veil,  as  Master  Overseer ;  the 
Grand  Master  of  the  Second  Veil,  as  Senior  Overseer ;  the 
Grand  Master  of  the  First  Veil,  as  Junior  Overseer ;  and  the 
Captain  of  the  Host,  as  Master  of  Ceremonies. 

*  In  the  ritual  of  reception  this  officer  is  styled  M  Senior  Grand  Warden.1' 
(18) 


MARK    MASTER.  19 

The  symbolic  color  of  trie  Mark  degree  is  purple.*  The 
apron  is  of  white  lamb-skin,  edged  with  purple,  and  the 
collar  of  purple,  edged  with  gold.  But  as  Mark  lodges 
are  no  longer  independent  bodies,  but  always  held  under 
the  warrant  of  a  Royal  Arch  Chapter,  the  collars,  aprons 
and  jewels  of  the  Chapter  are  generally  made  use  of  in 
conferring  the  Mark  degree. 

Lodges  of  Mark  Masters  are  "  dedicated  to  Hiram,  the 
Builder."  A  candidate  receiving  this  degree  is  said  to  be 
"  advanced  to  the  honorary  degree  of  a  Mark  Master. 

CHARGE 

TO  BE  READ  AT  OPENING  THE  LODGE. 

Wherefore,  brethren,  lay  aside  all  malice,  and 
guile,  and  hypocrisies,  and  envies,  and  all  evil 
speakings. 

If  so  be  ye  have  tasted  that  the  Lord  is  gracious, 
to  whom  coming  as  unto  a  living  stone,  disallowed 
indeed  of  men,  but  chosen  of  God,  and  precious  ;  ye 
also  as  living  stones,  'be  ye  built  up  a  spiritual 
house,  an  holy  priesthood,  to  offer  up  sacrifices  ac- 
ceptable to  God. 

Wherefore,  also,  it  is  contained  in  the  scripture, 
Behold,  I  lay  in  Zion,  for  a  foundation,  a  tried  stone, 
a  precious  corner-stone,  a  sure  foundation  ;  he  that 
believeth,  shall  not  make  haste  to  pass  it  over. 
Unto  you,  therefore,  which  believe,  it  is  an  honor  ; 
and  even  to  them  which  be  disobedient,  the  stone 

*  Yellow  was  formerly  appropriated  to  this  degree,  and  was  used  in  Mark 
lodges  working  under  the  Ancient  and  Accepted  Rite. 


20  BOOK    OF    THE    CHAPTER. 

which  the  builders  disallowed,  the  same  is  made  the 
head  of  the  corner. 

Brethren,  this  is  the  will  of  God,  that  with  well- 
doing ye  put  to  silence  the  ignorance  of  foolish 
men.  As  free,  and  not  using  your  liberty  for  a 
cloak  of  maliciousness,  but  as  the  servants  of  God. 
Honor  all  men  ;  love  the  brotherhood  ;  fear  God. 

The  passages  of  Scripture  here  selected  are  peculiarly  ap- 
propriate to  this  degree.  The  repeated  references  to  the 
"living  stone,"  to  the  "tried  stone,"  the  "jjrecious  corner- 
stone," and  more  especially  to  "  the  stone  which  the  builders 
disallowed,"  are  intended  to  impress  the  mind  not  only  with 
the  essential  ceremonies  of  the  degree,  but  also  with  its 
most  important  and  significant  symbol.  The  passages  are 
taken,  with  slight  but  necessary  modifications,  from  the 
2d  chapter  of  the  First  Epistle  of  Peter  and  the  28th  chap- 
ter of  Isaiah. 


LECTURE  A:NTD  RITUAL. 

The  lecture  on  the  fourth  degree  of  Masonry  is  divided 
into  two  sections,  each  of  which  is  appropriately  exempli- 
fied by  a  corresponding  section  of  the  ritual  of  initiation. 

jFirst  .Sutton. 

The  first  section  exemplifies  the  regularity  and  good  order 
that  were  observed  by  the  craftsmen  at  the  building  of  the 
temple,  illustrates  the  method  by  which  the  idle  and  unwor- 
thy were  detected  and  punished,  and  displays  the  legend 
which  recounts  one  of  the  principal  events  which  character- 
izes this  degree. 

The  attention  of  the  neophyte  is  particularly  directed,  in 
the  ceremonies  of  this  section,  to  the  materials  of  which  the 


MARK    MASTER. 


21 


temple  was  constructed,  the  place  whence  they  were  ob- 
tained, and  the  method  in  which  they  were  inspected  and 
approved,  or  rejected. 


Workmen  from  the  Quarries. 

The  materials  of  which  the  temple  of  King  Solomon  was 
principally  constructed  consisted  of  the  compact  mountain 
limestone  which  is  almost  the  entire  geological  formation  of 
Palestine,  and  which  rises  above  the  surface  in  the  rocky 
hillocks  on  which  the  city  of  Jerusalem  is  built. 

This  stone  is  very  solid,  of  a  nearly  white  color,  and  capa- 
ble of  receiving  a  remarkable  polish.* 

Ancient  quarries  of  this  rock  still  abound  in  the  Holy  Land, 
and,  although  long  since  disused,  present  the  internal  evi- 
dence of  having  been  employed  for  purposes  of  building. 
One  of  them,  beneath  the  city  of  Jerusalem,  and  undoubtedly 
the  very  quarry  from  which  Solomon  obtained  most  of  his 
material,  has  been  but  lately  discovered.  Mr.  Prime,  who 
visited  this  quarry  in  185G,  speaks  of  it  thus : 

"  That  the  whole  was  a  quarry  was  amply  evident.  The 
unfinished  stone,  the  marks  of  places  whence  many  had  been 
taken,  the  galleries,  in  the  ends  of  which  were  marked  out 
the  blocks  to  be  cut,  and  the  vast  masses  cut,  but  never  re- 
moved, all  showed  sufficiently  the  effect  of  the  cutting.  But 
date  or  inscription  we  looked  in  vain  for,  and  conjecture  is 
left  free  here.  I  wandered  hour  after  hour  through  the  vast 
halls,  seeking  some  evidence  of  their  origin. 

*  A  writer  in  the  "Boston  Traveller,"  who  visited  the  quarries  beneath 
Jerusalem,  describes  the  stones  as  being  "  extremely  soft  and  pliable,  nearly- 
white,  and  very  easily  worked,  but,  like  the  stones  of  Malta  and  Paris,  hard- 
ening by  exposure ." 


22  BOOK    OF    THE    CHAPTER. 

One  thing  to  me  is  very  manifest.  There  has  been  solid 
stone  taken  from  this  excavation  sufficient  to  build  the  walls 
of  Jerusalem  and  the  Temple  of  Solomon.  The  size  of  many 
of  the  stones  taken  from  here  appears  to  be  very  great.  I 
know  of  no  place  to  which  the  stone  can  have  been  carried 
but  to  these  works,  and  I  know  of  no  other  quarries  in  the 
neighborhood  from  which  the  great  stone  of  the  walls  would 
seem  to  have  come.  These  two  connected  ideas  impelled  me 
strongly  towards  the  belief  that  this  was  the  ancient  quarry 
whence  the  city  was  built,  and  when  the  magnitude  of  the 
excavation  between  the  two  opposing  hills  and  of  this  cav- 
ern is  considered,  it  is,  to  say  the  least  of  it,  a  difficult  ques- 
tion to  answer,  what  has  become  of  the  stone  once  here,  on 
any  other  theory  than  that  I  have  suggested."* 

This  quarry  has  received,  in  modern  days,  the  name  of  the 
"  Cave  of  Jeremiah."  It  is  situated  on  the  Hill  of  Acra, 
west  of  the  temple. 

Another  modern  traveler  says :  "I  have  roamed  abroad 
over  the  surrounding  hills,  even  to  Mizpeh,  where  Samuel 
testified,  and  into  the  long,  deep  limestone  quarries  beneath 
Jerusalem  itself,  whence  Solomon  obtained  those  splendid 
slabs,  the  origin  of  which  has  been  so  long  unknown.  It  is 
but  four  years  since  the  existence  of  this  immense  subterra- 
nean cavern  was  known  to  travelers.  I  have  penetrated  it 
for  near  half  a  mile,  and  seen  there  many  large  stones  already 
cut,  which  were  prepared  for  work,  but  were  never  removed. 
This  new  discovery  is  one  of  the  greatest  wonders  of  Jerusa- 
lem. It  seems  to  extend  under  the  temple  itself,  and  the 
stones  were  all  finished  and  dressed  there,  and  then  raised 
up  at  the  very  spot  for  their  appropriation."f 

It  is  evident,  therefore,  that  the  quarries  whence  the  Mark 
Masters  obtained  their  materials  were  situated  in  the  im- 
mediate vicinity  of  the  temple. 

*  Tent  Life  in  the  Holy  Land.  p.  113. 
t  Christian  Witness,  Sept.  11, 1857. 


MARK    MASTER. 


23 


Stones  of  a  finer  quality  were  also  obtained  from  the 
mountains  of  Lebanon,  and  were  prepared  by  the  workmen 
of  Hiram,  King  of  Tyre. 


TVW 


x/ 


l  i  1  »  i  i  !  '/ 


l7 


& 


is 


Good  work — True  work — Square  work. 

The  work  of  all  the  materials  bought  up  for  the  building 
of  the  temple  was  required  to  be  good,  true,  and  square,  and 
such  only,  our  traditions  inform  us,  were  the  overseers  au- 
thorized to  receive. 

Good  icorJc — made  of  the  best  materials,  not  defective,  but 
accurately  and  neatly  finished,  and  thus  fit  and  suitable,  by 
its  workmanlike  appearance,  for  a  place  in  the  magnificent 
building  for  which  it  was  intended. 

True  icorlc — right  to  precision  in  all  its  dimensions  and 
surfaces,  neither  too  long  nor  too  short,  too  thick  nor  too 
thin,  but  level  on  its  top  and  bottom,  and  perpendicular  on 
its  sides,  so  as  to  be  exactly  conformable  to  the  copy  or  pat- 
tern which  had  been  inscribed  by  the  master  builder  on  his 
trestle-board. 

Square  icorJc — that  the  joints  of  the  stones  might  be  accu- 
rately adapted,  and  each  part  fitted  with  such  exact  nicety  , 
that  the  whole,  when  completed,  might  seem  to  be  "  rather 
the  workmanship  of  the  Supreme  Architect  than  of  mere 
human  hands." 

And  all  this  is  in  conformity  not  only  with  the  traditions 
of  Masonry,  but  with  the  teachings  of  the  Scriptures,  which 
inform  us  that  "  the  house,  when  it  was  in  building,  was 
built  of  stone  made  ready  before  it  was  brought  thither  :  so 


COOK    OF    THE    CHAPTER. 


that  there  was  neither  hammer  nor  axe,  nor  any  tool  of  iron, 
heard  in  the  house  while  it  was  in  building."* 


The  regular  Mark  of  the  Craft. 


Oliver  says  that,  at  the  building  of  the  temple,  certain 
men  were  employed  to  mark  the  materials  as  they  came  out 
of  the  hands  of  the  workmen,  that  no  false  mark  might  be 
placed  upon  an  imperfect  stone,  and  to  enable  them  to  be 
put  together  with  greater  facility  and  precision,  when  con- 
veyed from  the  quarries  to  the  holy  mountain  of  Moriah. 
This  is  not  exactly  the  tradition.  Each  workman  placed  his 
own  mark  upon  his  own  materials,  so  that  the  workmanship 
of  every  mason  might  be  readily  distinguished,  and  praise  or 
blame  be  justly  awarded.  These  marks,  according  to  the 
lectures,  consisted  of  mathematical  figures,  squares,  angles, 
lines,  and  perpendiculars,  and  hence  any  figure  of  a  difFerent 
kind  would  not  be  deemed  "  the  regular  mark  of  the  craft." 
A  similar  custom  was  practised  by  the  masons  of  the  middle 

*  I.  Kings,  vi.  7.  The  writer  in  tho  t;  Boston  Traveller,"  quoted,  says,  when 
speaking  of  the  quarry  beneath  Jerusalem,  u  the  heaps  of  chippings  which  lie 
about  show  that  the  stone  was  dressed  on  the  spot,  which  accords  with  the  ac- 
count of  the  building  of  the  temple.1, 


MARK    MASTER. 


25 


ages,  and  many  of  the  stones,  both  inside  and  outside  of  the 
cathedrals  and  other  buildings  of  that  period  were  thus 
marked.  Mr.  Godwin,  in  a  communication  to  the  Society 
of  Antiquaries,  says,  that "  in  his  opinion,  these  marks,  if  col- 
lected and  compared,  might  assist  in  connecting  the  various 
bands  of  operatives,  who,  under  the  protection  of  the 
Church — mystically  united — spread  themselves  over  Europe 
during  the  middle  ages,  and  are  known  as  Freemasons." 


The  sixth  hour  of  the  sixth  day  of  the  week. 


The  Jews  divided  the  day  into  twelve  hours,  commencing 
at  sun-rise  and  ending  at  sun-set.  The  hours,  therefore, 
varied  in  length  with  the  variations  of  the  seasons.  Mid-day 
was,  however,  always  the  sixth  hour,  and  sun-set  the  twelfth. 
At  the  equinoxes,  for  instance,  when  the  sun  rose  at  six 
o'clock,  the  hours  of  the  day  were  apportioned  as  follows  : 
Seven  o'clock  was  the  first  hour ;  eight,  the  second  ;  nine, 
the  third  ;  ten,  the  fourth  ;  eleven,  the  fifth ;  and  twelve,  the 
2 


26  BOOK    OF    THE    CHAPTER. 

sixth.  The  sixth  hour,  or  "high  twelve,"  was  appropriately 
selected  as  the  time  of  paying  the  craft  their  wages,  because, 
being  then  called  from  labor  to  refreshment,  the  progress  of 
the  work  was  not  impeded  by  the  interruption  of  paying  the 
workmen,  which  would  have  been  the  case  at  any  other  time. 
The  week  commencing  on  Sunday,  and  ending  on  Satur- 
day, or  the  Sabbath,  the  sixth  day  was  accordingly  Friday, 
and  hence  12  o'clock,  noon,  on  Friday,  is  the  time  des- 
ignated by  "  the  sixth  hour  of  the  sixth  day  of  the  week." 
The  labors  of  the  week  were  then  concluded,  and  the  rest 
of  the  time,  to  sunset  or  the  twelfth  hour,  was  probably  oc- 
cupied in  paying  off  the  workmen. 


An  important  lesson  is  here  allegorically  taught,  which 
may  be  communicated  in  the  sublime  language  of  Brother 
Albert  Pike  : 

"  Be  careful,  my  brother,  that  thou  receive  no  wages,  here 
or  elsewhere,  that  are  not  thy  due.  For  if  thou  dost,  thou 
wrongest  some  one,  by  taking  that  which  in  God's  chancery 
belongs  to  Him ; — and  whether  that  which  thou  takest 
thus,  be  .wealth,  or  rank,  or  influence,  or  reputation." 

SztovJs  <S«ttort. 

In  this  section  the  Mark  Master  is  instructed  in  the  origin 
and  history  of  the  degree.  By  a  symbolical  lesson,  of  im- 
pressive character,  he  is  taught  the  duty  of  aiding  a  dis- 
tressed brother.  A  variety  of  interesting  circumstances 
connected  with  the  building  of  King  Solomon's  temple  are 
detailed,  and  the  marks  of  distinction  which  were  in  use 
among  our  ancient  brethren  are  explained. 


MARK    MASTER.  27 


The  Symbolic  allusion  of  the  Indenting  Chisel  and  the 
Mallet  is  one  of  the  first  things  to  yrhich  the  attention  of 
the  candidate  is  directed. 

/The  Chisel  and  Mallet  are  used  by 
operative  masons  to  hew,  cut,  carve,  /j 
and  indent  their  work  ;  but,  as  Mark 
Masters,  we  are  taught  to  employ  them  for  a  more 
noble  and  glorious  purpose  ;  they  teach  us  to  hew, 
cut,  carve  and  indent  the  principles  of  morality  and 
virtue  on  our  minds. 

The  following  passages  of  Scripture  are  here  appropri- 
ately introduced. 

! 
0 

The  stone  which  the  builders  refused  is  pecome 
the  head  stone  of  the  corner. — Ps.  cxviii.  22. 


r. 


Did  ye  never  read  in  the  Scriptures,  the  stone 
which  the  builders  rejected  is  become  the  head  of 
the  corner  ? — Matt.  xxi.  42. 


n 


And  have  you  not  read  this  Scripture,  the  stone 
which  the  builders  rejected  is  become  the  head  of 
the  corner  ? — Mark  xii.  10. 


28  BOOK    OF    THE    CHAPTER. 


p  J  0  4 


What  is  this,  then,  that  is  written,  the  stone  which 
the  builders  rejected  is  become  the  head  of  the  cor- 
ner ? — Luke  xx.  17. 


The  Mark,  whose  peculiar  use  should  be  here  practically 
exemplified,  is  the  appropriate  jewel  of  a  Mark  Master.  It 
is  made  of  gold  or  silver,  usually  of  the  former  metal,  and 
must  be  in  the  form  of  a  keystone.  On  the  obverse  or  front 
surface  the  device  or  "  mark"  selected  by  the  owner  must 
be  engraved,  within  a  circle  composed  of  the  following  let- 
ters :  H.  T.  W.  S.  S.  T.  K.  S.  On  the  reverse  or  posterior 
surface,  the  name  of  the  owner,  the  name  of  his  chapter,,  and 
the  date  of  his  advancement,  may  be  inscribed,  although  this 
is  not  absolutely  necessary.  The  "  mark"  consists  of  the 
device  and  surrounding  inscription  on  the  obverse. 

It  is  not  requisite  that  the  device  or  mark  should  be  of  a 
strictly  masonic  character,  although  masonic  emblems  are 
frequently  selected  in  preference  to  other  subjects.  As  soon 
as  adopted  it  should  be  drawn  or  described  in  a  book  kept 
by  the  chapter  for  that  purpose,  and  it  is  then  said  to  be 
"recorded  in  the  Book  of  Marks,"  after  which  time  it  can 
never  be  changed  by  the  possessor  for  any  other,  or  altered 
in  the  slightest  degree,  but  remains  as  his  "  mark"  to  the 
day  of  his  death. 

This  mark  is  not  a  mere  ornamental  appendage  of  the  de- 
gree, but  is  a  sacred  token  of  the  rites  of  friendship  and 
brotherly  love,  and  its  presentation  at  any  time  by  the  owner 


MARK    MASTER.  29 

to  another  Mark  Master,  would  claim,  from  the  latter,  certain 
acts  of  friendship,  which  are  of  solemn  obligation  among 
the  fraternity.  A  mark  thus  presented,  for  the  purpose  of 
obtaining  a  favor,  is  said  to  be  pledged  ;  though  remaining  in 
the  possession  of  the  owner,  it  ceases,  for  any  actual  pur- 
poses of  advantage,  to  be  his  property  ;  nor  can  it  be  again 
used  by  him,  until,  either  by  the  return  of  the  favor,  or  the 
consent  of  the  benefactor,  it  has  been  redeemed ;  for  it  is  a 
positive  law  of  the  order,  that  no  Mark  Master  shall "  pledge 
his  mark  a  second  time  until  he  has  redeemed  it  from  its  pre- 
vious pledge."  By  this  wise  provision,  the  unworthy  are  pre- 
vented from  making  an  improper  use  of  this  valuable  token, 
or  from  levying  contributions  on  their  hospitable  brethren. 

The  use  of  a  similar  token  was  of  great  antiquity  among 
the  Greeks  and  Romans.  With  the  former  people,  when  a 
host  had  entertained  a  stranger,  who  was  about  to  depart,  he 
broke  a  die  in  two,  one  half  of  which  he  himself  retained, 
while  the  other  half  was  presented  to  the  guest,  so  that  if, 
at  any  future  period,  they,  or  any  of  their  descendants, 
should  meet  again,  a  means  of  recognition  was  established, 
and  the  hospitable  connection  was  renewed,  or  its  favors 
returned.  Among  the  Romans  a  similar  custom  prevailed, 
and  the  mark  or  die  was  called  tessera  hospitalism  or  "  the 
hospitable  token."  It  descended  from  father  to  son,  and  the 
claim  of  friendly  assistance  that  it  had  established  could  on- 
ly be  abolished  by  a  formal  renunciation,  and  the  breaking 
of  the  tessera  to  pieces.* 

The  primitive  Christians  used  a  similar  token,  on  which 
the  initials  of  the  Greek  words  for  Father,  Son,  and  Holy 
Ghost  were  inscribed.  It  served  in  the  place  of  a  certificate 
of  Christian  membership,  and,  being  carried  by  them  from 
town  to  town,  secured  the  assistance  and  protection  of  their 
brethren. 

*  See  an  interesting  Masonic  tale,  entitled  "  The  Broken  Tessera,"  in  Lights 
and  Shadows  ff  Freemasonry,  by  Eon  Mobkis,  p.  239, 


30 


BOOK    OF    THE    CHAPTER. 


JEWISH   8I1KKKL. 


The  value  of  a  mark  is  said  to  be  "  a  Jewish  half  shekel  of 
silver,  or  twenty-five  cents  in  the  currency  of  this  country." 
The  shekel  of  silver  was  a  weight  of  great  antiquity  among 
the  Jews,  its  value  being  about  a  half  dollar.  It  is  more 
than  probable  that  there  was  a  coin  of  fixed  value  in  the 
days  of  Solomon,  but  the  earliest  specimens  which  have 
reached  the  present  times,  and  are  to  be  found  in  the  cabi- 
nets of  collectors,  are  of  the  coinage  of  Simon  Maccabeus, 
issued  about  the  year  144  B.  0.  Of  these,  we  generally  find, 
on  the  obverse,  the  sacred  pot  of  manna,  with  the  inscrip- 
tion, "  Shekel  Israel,"  in  the  old  Samaritan  character ;  on 
the  reverse,  the  rod  of  Aaron,  having  three  buds,  with  the 
inscription,  "  Ierushalem  Kadoshah,"  or  Jerusalem  the  Holy, 
in  a  similar  character. 

We  learn  from  the  Book  of  Exodus  that  every  Israelite 
above  twenty  years  of  age  was  compelled  to  pay  an  annual 
poll-tax  of  half  a  shekel,  as  a  contribution  to  the  sanctuary, 
which  was  hence  called  "  the  offering  of  the  Lord."  The 
consecration  of  the  Jewish  half  shekel  of  silver  to  so  holy  a 
purpose  as  the  support  of  the  sanctuary  and  the  temple,  is 
undoubtedly  the  reason  why  it  has  been  adopted  in  Mason- 
ry as  the  value  of  the  Mark. 

Certain  passages  of  Scripture  are  here  referred  to  as  ex- 
planatory of  the  subsequent  investiture  with  important  se- 
crets of  the  degree. 


MARK    MASTER.  31 


II.  CHRONICLES,  ii.  16. 

And  we  will  cut  wood  out  of  Lebanon,  as  much 
as  thou  shalt  need  ;  and  we  will  bring  it  to  thee  in 
floats  by  sea,  to  Joppa,  and  thou  shalt  carry  it  up 
to  Jerusalem. 

A  circumstance  of  great  interest  in  the  account  of  Joppa, 
so  far  as  1  elates  to  this  degree,  is  its  difficulty  as  a  port  of 
entrance.  Josephus,  in  describing  it,  says :  "  Joppa  is  not 
naturally  a  haven,  for  it  ends  in  a  rough  shore,  where  all  the 
rest  of  it  is  strait,  but  the  two  ends  bend  towards  each 
other,  where  there  are  deep  precipices  and  great  stones,  thart; 
jet  out  into  the  sea,  and  where  the  chains  wherewith  An- 
dromeda was  bound  have  left  their  impressions,  which  at- 
test the  antiquity  of  that  fable.  But  the  north  wind  op- 
poses and  beats  upon  the  shore,  and  dashes  mighty  waves 
against  the  rocks  which  receive  them,  and  renders  the  ha- 
ven very  dangerous."* 

Dr.  Kitto  says :  "  The  fact  is,  the  port  is  so  dangerous, 
from  exposure  to  the  open  sea,  that  the  surf  often  rolls  in 
with  the  utmost  violence,  and  even  so  lately  as  1842,  a  lieu- 
tenant and  some  sailors  were  lost  in  pulling  to  the  shore 
from  the  English  steamer  that  lay  in  the  harbor. "f 

*  Jewish  War,  B.  iii.  ch.  9.  t  Scripture  Lands,  p.  179. 


32  BOOK    OF    THE    CHAPTER. 

The  same  author,  in  describing  the  situation  of  the  town, 
says  :  "  It  chiefly  faces  the  north,  and  the  buildings  appear, 
from  the  steepness  of  the  site,  as  if  standing  upon  one  an- 
other." And  again  :  "  From  the  steepness  of  the  site,  ma- 
ny of  the  streets  are  connected  by  flights  of  steps,  and  the 
one  that  runs  along  the  sea-wall  is  the  most  clean  and  reg- 
ular of  the  whole." 

The  Baron  Geramb,  a  Trappist  Monk,  who  visited  the 
Holy  Land  in  1842,  gives  the  following  incident  in  connec- 
tion with  this  subject : 

"  Yesterday  morning,  at  day-break,  boats  pulled  off  and 
surrounded  the  vessel  to  take  us  to  the  town  (of  Joppa),  the 
access  to  which  is  difficult,  on  account  of  the  numerous 
rocks  that  present  to  view  their  bare  flanks.  The  walls 
were  covered  with  spectators,  attracted  by  curiosity.  The 
boats  being  much  lower  than  the  bridge,  upon  which  one 
is  obliged  to  climb,  and,  having  no  ladder,  the  landing  is 
not  effected  without  danger.  More  than  once  it  has  hap- 
pened that  passengers,  in  springing  out,  have  broken  their 
limbs,  and  we  might  have  met  with  the  like  accident,  if 
several  persons  had  not  hastened  to  our  assistance.11 

There  can,  therefore,  be  no  doubt  of  the  steepness  of  the 
shore  at  Joppa,  and  of  the  difficulty  and  danger  to  which  the 
workmen,  who  navigated  the  floats  from  Tyre  must  have 
been  exposed  in  landing  ;  and  the  authorities  that  we  have 
quoted,  wonderfully  confirm  the  probability  of  the  tradition 
on  the  subject  contained  in  the  Mark  Master's  degree. 

Ezekiel,  xliv.  1,  5. 

Then  he  brought  me  back  the  way  of  the  gate  of 
the  outward  sanctuary,  which  looketh  toward  the 
east ;  and  it  was  shut.  And  the  Lord  said  unto 
me,  Son  of  man,  mark  well,  and  behold  with  thine 
eyes  and  hear  with  thine  ears,  all  that  I  say  unto 


MARK    MASTER.  33 

thee,  concerning  all  the  ordinances  of  the  house  of 
the  Lord,  and  all  the  laws  thereof ;  and  mark  well 
the  entering  in  of  the  house,  with  every  going  forth 
of  the  sanctuary. 

THE  WORKING  TOOLS. 


The  Chisel  and  Mallet  are  the  working  tools  of  a  Mark 
Master,  and  are  thus  symbolically  explained  : 

THE  CHISEL 

Morally  demonstrates  the  advantages  of  discipline 
and  education.  The  mind,  like  the  diamond  in  its 
original  state,  is  rude  and  unpolished  ;  but  as  the 
effect  of  the  chisel  on  the  external  coat  soon  pre- 
sents to  view  the  latent  beauties  of  the  diamond,  so 
education  discovers  the  latent  virtues  of  the  mind, 
and  draws  them  forth  to  range  the  large  field  of 
matter  and  space,  to  display  the  summit  of  human 
knowledge,  our  duty  to  God  and  to  man 

THE  MALLET 

Morally  teaches  us  to  correct  irregularities,  and 
to  reduce  man  to  a  proper  level ;  so  that,  by  quiet 
deportment  he  may,  in  the  school  of  discipline, 
learn  to  be  content.  What  the  mallet  is  to  the 
2* 


34  BOOK    OF    THE    CHAPTER. 

workman,  enlightened  reason  is  to  the  passions  :  it 
curbs  ambition,  it  depresses  envy,  it  moderates  an- 
ger, and  it  encourages  good  dispositions ;  whence 
arises  among  good  masons  that  comely  order, 

"Which  nothing  earthly  gives,  or  can  destroy, 
The  soul's  calm  sunshine,  and  the  heartfelt  joy." 


The  following  passages  of  Scripture  are  here  appropri- 
ately introduced : 

Acts,  iv.  11. 

"  This  is  the  stone  which  was  set  at  nought  of 
you  builders,  which  is  become  the  head  stone  of  the 
corner." 

Revelations,  ii.  17. 

"  To  him  that  overcometh,  will  I  give  to  eat  of 
the  hidden  manna  ;  and  I  will  give  him  a  white 
stone,  and  in  the  stone  a  new  name  written,  which 
no  man  knoweth,  saving  he  that  receiveth  it." 

Revelations,  iii.  13. 

"  He  that  hath  an  ear  to  hear,  let  him  hear." 


MARK    MASTER.  35 


SYMBOLISM  OF  THE  KEYSTONE. 

The  Keystone,  in  this  degree,  is  evidently  an  allusion  to 
the  tessera  liospitales,  or  hospitable  tokens,  among  the  an- 
cients, which  have  already  been  spoken  of,  and  which  are 
thus  described  by  Dr.  Adam  Clarke  : 

"  A  small  oblong  square  piece  of  wood,  bone,  stone,  or 
ivory,  was  taken,  and  divided  into  two  equal  parts,  on 
which  each  of  the  parties  wrote  his  own  name,  and  then 
interchanged  it  with  the  other.  This  was  carefully  pre- 
served, and  handed  down,  even  to  posterity,  in  the  same 
family;  and  by  producing  this  when  they  traveled,  it  gave 
a  mutual  claim  to  the  bearers  of  kind  reception  and  hos- 
pitable entertainment  at  each  other's  houses." 

In  the  passage  from  the  second  chapter  of  Revelations, 
which  is  read  during  the  presentation  of  the  Keystone,  it  is 
most  probable  that  by  the  "white  stone"  and  the  "new 
name,"  St.  John  referred  to  these  tokens  of  alliance  and 
friendship.  With  these  views,  the  symbolic  allusion  of  the 
Keystone  in  the  Mark  degree  is  very  apparent.  It  is  intend- 
ed to  denote  the  firm  and  friendly  alliance  which  exists  be- 
tween Mark  Masters,  and  to  indicate  that  by  the  possession 
of  this  token,  and  the  new  name  inscribed  upon  it,  and 
which  is  known  only  to  those  who  have  received  it  in  the 
progress  of  their  initiation,  a  covenant  has  been  instituted 
that,  in  all  future  time,  and  under  every  circumstance  of 
danger  or  distress,  will  secure  the  kind  and  friendly  assist- 
ance of  those  who  are  the  possessors  of  the  same  token. 
The  Mark  Master  is  thus,  by  the  reception  of  this  mystic 
sign,  adopted  into  the  fraternity  of  all  other  Mark  Masons, 
and  entitled  to  all  the  rights  and  privileges  which  belong 
exclusively  to  the  partakers  in  the  meaning  of  the  same 
significant  stone.  The  Keystone  of  a  Mark  Master  is,  there- 
fore, the  symbol  of  a  fraternal  covenant  among  those  who 
are  engaged  in  the  common  search  after  Divine  Truth. 


36 


BOOK    OF    THE    CHAPTER. 


The  following  song  is  sung  during  the  ceremonies  of  the 
degree : 

MARK  MASTER'S  SONG. 


-HMm — ^ 

r~ I— • 

rwU 

! 

1 

— d~ 

•yfaf^  d    b    **** 

J       2 — * 

~dBJ 

09 — 

— £?f- 

fn —4.  2    &    & 

_•£ — -! IS £2 

ft. 

— i — j — 

th*  r—rr!  ^TX 

Murk   Mas   -    ters      all 

ap  -  pear,     Be  - 

is 

1 
fore 

the 

/<»>  KQ      f        4* 

m      .       —           ^       1  !                 4* 

(£/•  %S              r       i* 

^ 

__  P'       J^     ii 

*^ 

>-^;?    d     '                    i 

i~     V    i     1.        ' 

^f- 


^E^E 


^ 


-jat 


-1- J?— I- 

Chief     O'er-  seer,     In 


i 


l 


£==tff^ 


con  -  cert    move  ;     Let    him    your 

-I- 


T- 


-J£=?z 


^S=T- 


■^~ 


^ 


i: 


zf=3k. 


ins  -  pect,         For 


the       Chief 

-0- 


Arch 


tect, 


qr-8-g=g=: 


Wrdz 


* 


I        I 


~M 


-&-%- 


&=% 


^r- 


if 


there        be  no 


de  -  feet,  He      will    ap  -  prove. 


^z=p=pz 


MARK    MASTER.  37 

You  who  have  pass'd  the  square, 
For  your  rewards  prepare, 

Join  heart  and  hand  ; 
Each  with  his  mark  in  view, 
March  with  the  just  and  true  ; 
Wages  to  you  are  due, 

At  your  command. 

Hiram,  the  widow's  son, 
Sent  unto  Solomon 

Our  great  key-stone; 
On  it  appears  the  name 
Which  raises  high  the  fame 
Of  all  to  whom  the  same 

Is  truly  known. 

Now  to  the  westward  move, 
Where,  full  of  strength  and  love, 

Hiram  doth  stand ; 
But  if  impostors  are 
Mix'd  with  the  worthy  there, 
Caution  them  to  beware 

Of  the  right  hand. 

Now  to  the  praise  of  those 
Who  triumph'd  o'er  the  foes 

Of  mason's  art ; 
To  the  praiseworthy  three, 
Who  founded  this  degree ; 
May  all  their  virtues  be 

Deep  in  our  hearts. 


38  BOOK    OF    THE    CHAPTER. 


TEIE   WAGES   OF  THE   CRAFT. 

The  traditions  of  Masonry  respecting  the  wages  of  the 
workmen  at  the  temple,  instruct  us  that  there  were  two 
divisions  of  the  Fellow  Crafts.  The  first,  or  higher  class, 
were  employed  in  the  quarries,  in  hewing,  squaring  and 
numbering  the  stones,  and  thus  preparing  them  for  the 
builders'  use ;  and  that  each  one  might  be  enabled  to  desig- 
nate his  own  work,  and  to  determine  the  amount  of  com- 
pensation which  was  due  him,  he  was  in  possession  of  a 
mark,  which  he  placed  upon  all  the  materials  prepared  by 
him.  Hence  this  class  of  Fellow  Crafts  were  called  Mark 
Masters,  and  received  their  pay  from  the  Senior  Grand 
Warden,  whom  some  suppose  to  have  been  Adoniram,  the 
brother-in-law  of  Hiram  Abif,  and  the  first  of  the  Provosts 
and  Judges.  They  received  their  pay  in  money,  at  the  rate 
of  a  half  shekel  of  silver,  equal  to  about  twenty-five  cents. 
They  were  paid  weekly,  at  the  sixth  hour  of  the  sixth  day 
of  the  week — that  is  to  say,  on  Friday,  at  noon. 

The  second,  and  probably  larger  class  of  the  Fellow  Crafts 
were  younger  and  less  experienced  men,  whose  skill  and 
knowledge  were  not  such  as  to  entitle  them  to  advancement 
to  the  grade  of  Mark  Master.  These  workmen  were  not, 
therefore,  in  possession  of  a  mark,  and  proved  their  right  to 
reward  by  another  token.  They  received  their  wages  in  the 
middle  chamber,  and  were  paid  in  corn,  wine,  and  oil, 
agreeably  to  the  stipulation  of  King  Solomon  with  Hiram, 
King  of  Tyre. 

The  promotion  of  a  certain  number  of  the  Fellow  Crafts 
to  a  higher  degree,  which  was  to  be  considered  as  an  honor- 
arium, or  reward  bestowed  upon  them  for  their  superior 
skill  and  knowledge  in  their  profession,  has  occasioned  this 
degree  to  receive  the  technical  title  of  "the  honorary  degree 
of  a  Mark  Master,"  a  term  which  Webb  has  in  one  place 
carelessly  corrupted  into  "  honorable." 


MARK   MASTER. 


39 


The  following  passage  from  the  Book  of  the  Law  is  read : 

Matthew  xx.  1, 16. 

"  For  the  kingdom  of  heaven  is  like  unto  a  man 
that  is  an  householder,  which  went  out  early  in  the 
morning  to  liire  labourers  into  his  vineyard.  And 
when  he  had  agreed  with  the  labourers  for  a  penny 
a  day,  he  sent  them  into  his  vineyard.  And  he  went 
out  about  the  third  hour,  and  saw  others  standing 
idle  in  the  market  place,  and  said  unto  them,  Go  ye 
also  into  the  vineyard,  and  whatsoever  is  right,  I 
will  give  you.  And  they  went  their  way.  And 
again  he  went  out  about  the  sixth  and  ninth  hour, 
and  did  likewise.  And  about  the  eleventh  hour, 
he  went  out  and  found  others  standing  idle,  and 
saith  unto  them,  Why  stand  ye  here  all  the  day 
idle?  They  say  unto  him,  Because  no  man  hath 
hired  us.     He  saith  unto  them,  Go  ye  also  into  the 


40  BOOK    OF    THE    CHAPTER. 

vineyard,  and  whatsoever  is  right,  that  shall  ye  re- 
ceive. So  when  even  was  come,  the  lord  of  the 
vineyard  saith  unto  his  steward,  Call  the  labourers, 
and  give  them  their  hire,  beginning  from  the  last 
unto  the  first.  And  when  they  came,  that  were 
hired  about  the  eleventh  hour,  they  received  every 
man  a  penny.  But  when  the  first  came,  they  sup- 
posed that  they  should  have  received  more,  and 
they  likewise  received  every  man  a  penny.  And 
when  they  received  it,  they  murmured  against  the 
good  man  of  the  house,  saying,  These  last  have 
wrought  but  one  hour,  and  thou  hast  made  them 
equal  unto  us,  which  have  borne  the  burden  and 
heat  of  the  day.  But  he  answered  one  of  them, 
and  said,  Friend,  I  do  thee  no  wrong  ;  didst  thou 
not  agree  with  me  for  a  penny  ?  Take  that  thine 
is,  and  go  thy  way  ;  I  will  give  unto  this  last  even 
as  unto  thee.  Is  it  not  lawful  for  me  to  do  what  I 
will  with  my  own  ?  Is  thine  eye  evil,  because  I  am 
good  ?  So  the  last  shall  be  first,  and  the  first  last : 
for  many  be  called,  but  few  chosen." 


THE  SYMBOLISM  OF  THE  PARABLE. 
There  is  no  passage  of  Scripture  recited  in  any  portion  of 
our  ritual  which  is  more  appropriate  to  the  ceremonies  into 
which  it  is  introduced,  than  is  this  sublime  parable  of  our 
Lord  to  the  whole  extent  and  design  of  the  Mark  Master's 
Degree.     We  learn  from  it  that  the  Grand  Architect  of  the 


MARK    MASTER.  41 

Universe  will  make  no  distinction  of  persons  in  the  distribu- 
tion of  His  beneficence,  but  will  give  alike  to  each  who  sin- 
cerely seeks  to  obey  the  great  law  of  His  creation.  Masonry 
regards  no  man  on  account  of  his  worldly  wealth  or  honors. 
It  is  the  internal,  and  not  the  external  qualifications  that 
recommend  a  man  to  be  a  mason.  No  matter  what  may  be 
the  distinctions  of  place  or  office,  the  humblest  shall  receive 
as  full  a  reward  as  the  highest,  if  he  has  labored  faithfully 
and  effectually  in  the  task  set  before  him.  And  this  arises 
from  the  very  nature  of  the  institution. 

The  lodge  is  the  mason's  vineyard ;  his  labor  is  study,  and 
his  wages  are  truth.  The  youngest  brother  may,  therefore, 
labor  more  earnestly  than  the  oldest,  and  thus  receive  more 
light  in  Masonry  as  the  reward  of  his  earnest  work.  There 
was  a  young  craftsman  who  had  been  idle  all  the  week,  doing 
no  work  whatsoever — the  symbol  of  the  profane,  who  has 
not  yet  been  initiated  into  Masonry ;  yet,  on  the  last  day, 
at  the  eleventh  hour,  he  found  in  the  quarries  and  brought 
into  the  temple  that  stone  which  became  the  head  of  the 
corner.  Thus  did  he  more  service  to  the  house  of  the  Lord 
than  all  those  who  had  labored  from  the  rising  even  to  the 
setting  of  the  sun,  and  yet  who  could  offer  no  more  at  the 
end  of  each  day's  work  than  the  ordinary  result  of  an  ordi- 
nary man's  labor. 

The  vineyard  of  Masonry  is  open  to  all.  But  he  who 
works  most  diligently,  though  he  began  the  latest,  shall  not 
be  below  him  who,  commencing  earlier,  has  not  put  his 
whole  heart  into  the  task. 

The  design  of  all  Masonry  is  the  search  after  TRUTH,  and 
every  one  who  seeks  to  discover  it,  shall  receive  his  reward 
in  the  attainment.  However  we  may  have  endured  the  heat 
and  burden  of  the  day,  if  we  have  not  labored  wisely,  with 
the  true  end  in  view — if  our  zeal  has  not  been  tempered 
with  judgment — though  first  at  the  vineyard,  we  shall  be  last 
at  the  reward ;  for  truth  is  to  be  found  only  by  him  who 
looks  for  it  earnestly,  and  whose  search  is  directed  by  wis- 


42  BOOK    OF    THE    CHAPTER. 

dom,  and  supported  by  faithful  courage  and  unfaltering  zeal. 
It  is  not  the  time  that  you  have  been  a  mason,  but  the  way 
in  which  that  time  has  been  employed,  that  will  secure  the 
prize  of  intellectual  light.  He  who,  like  the  youthful  crafts- 
man in  the  quarries,  has  made  one  discovery  in  masonic 
science,  is  of  more  benefit  as  a  member  to  the  fraternity  than 
he  who,  after  long  years,  lias  learned  nothing  more  than  his 
ritual,  just  as  the  keystone  was  of  infinitely  more  value  than 
many  ordinary  blocks  of  stone. 

So,  then,  let  us  all  labor  in  the  vineyard  and  the  quarry — 
in  the  lodge  and  in  the  study — so  that,  being  called  as  initi- 
ates to  seek  masonic  truth,  we  also  may  be  chosen  to  find  it. 

CHARGE.* 

Brother  :  I  congratulate  you  on  having  been 
thought  worthy  of  being  advanced  to  this  honorary 
degree  of  Masonry.  Permit  me  to  impress  it  on 
your  mind,  that  your  assiduity  should  ever  be  com- 
mensurate with  your  duties,  which  become  more 
and  more  extensive,  as  you  advance  in  Masonry. 
In  the  honorable  character  of  Mark  Master  Mason, 
it  is  more  particularly  your  duty  to  endeavor  to  let 
your  conduct  in  the  lodge  and  among  your  brethren 
be  such  as  may  stand  the  test  of  the  Great  Over- 
seer's square  ;  that  you  may  not,  like  the  unfinished 
and  imperfect  work  of  the  negligent  and  unfaithful 
of  former  times,  be  rejected  and  thrown  aside,  as 

*  This  charge,  first  published,  in  a  more  complete  form,  by  Webb,  is 
taken  substantially,  and.  in  some  portions,  with  literal  exactitude,  from  the 
charge  contained  in  the  ritual  of  the  Mark  Master  Mason  of  the  Ancient 
and  Accepted  Eite.  I  am  indebted  to  the  same  ritual  for  the  prayer  which 
closes  the  degree. 


MARK    MASTER,  43 

unfit  for  that  spiritual  building — that  house  not 
made  with  hands — eternal  in  the  heavens. 

While  such  is  your  conduct,  should  misfortunes 
assail  you,  should  friends  forsake  you,  should  envy 
traduce  your  good  name,  and  malice  persecute  you, 
yet  may  you  have  confidence,  that  among  Mark 
Master  Masons  you  will  find  friends  who  will  ad- 
minister relief  to  your  distresses  and  comfort  to  your 
afflictions,  ever  bearing  in  mind,  as  a  consolation 
under  all  the  frowns  of  fortune,  and  as  an  encour- 
agement to  hope  for  better  prospects,  that  the  stone 
which  the  builders  rejected,  possessing  merits  to  them 
unknown,  became  the  chief  stone  of  the  corner. 

PRAYER 

AT   THE    CLOSING   OF   A   MARK   MASTER'S   LODGE. 

Supreme  Grand  Architect  of  the  Universe,  who 
sitteth  on  the  throne  of  mercy,  deign  to  view  our 
labors  in  the  cause  of  virtue  and  humanity  with  the 
eye  of  compassion  ;  purify  our  hearts,  and  cause  us 
to  know  and  serve  thee  aright.  Guide  us  in  the 
paths  of  rectitude  and  honor  ;  correct  our  errors  by 
the  unerring  square  of  thy  wisdom,  and  enable  us 
so  tc  practice  the  precepts  of  Masonry,  that  all  our 
actions  may  be  acceptable  in  thy  sight.  Bo  mote  it 
be.    Amen. 

END   OF   THE   MARK   DEGREE. 


BOOK  II. 


fas*  SUashr, 


"  Every  association  of  men,  as  well  as  this  of  Freemasons,  must, 
for  the  sake  of  order  and  harmony,  be  regulated  by  certain  laws,  and 
for  that  purpose,  proper  officers  must  be  appointed  and  empowered 
to  carry  those  laws  into  execution,  to  preserve  a  degree  of  uniformity, 
at  least  to  restrain  any  irregularity  that  might  render  such  associa- 
tions inconsistent." 

Hutchinson,  Spirit  of  Masonry. 


FIFTH    DEGREE, 


SYMBOLICAL  DESIGN. 

The  Past  Master's  degree  presents  us  with  a  peculiar  fea- 
ture in  the  symbolism  of  the  masonic  system.  While,  as 
masons,  we  admit  the  general  equality  of  men  in  their  rela- 
tion to  their  common  Creator,  ana  acknowledge  with  proper 
humility  that  we  are  all  traveling  on  the  level  of  time  to 
"  that  undiscovered  country  from  whose  bourne  no  traveler 
returns,"  we  do  not  deny  the  advantage  and  propriety  of  dis- 
tinctions in  society,  based  on  a  difference  of  talent,  virtue 
and  position  ;  and  we  know  that  while  some  must  rule  and 
govern,  others  must  of  necessity  be  called  upon  to  obey.  It 
is  to  this  view  of  the  gradations  of  society  that  the  fifth  de- 
gree alludes  in  its  ceremonies  and  instructions.  While  the 
other  degrees  involve  the  duties  and  obligations  of  the  vari- 
ous stages  of  human  life,  this  degree  confines  itself  to  the 
consideration  of  only  one  aspect  of  these  many  duties.  It  is 
symbolic  of  the  good,  the  wise,  and  the  just  ruler — whether 


48  BOOK    OF    THE    CHAPTER. 

it  be  of  the  sovereign  over  his  people,  the  master  over  his 
household,  or  the  father  over  his  children.  It  inculcates,  by 
appropriate,  yet  singular,  and  sometimes  unfortunately  per- 
verted ceremonies,  the  necessity  of  judgment,  discretion, 
wisdom,  firmness  and  determination  in  him  who  undertakes 
to  govern  his  fellow-men,  and  of  obedience,  submission,  or- 
der and  discipline  in  those  who  would  live  happily  and 
quietly  under  constituted  authority. 


HISTORICAL  SUMMARY. 

This  degree  was  originally,  and  still  is,  in  connection  with 
Symbolic  Masonry — an  honorary  degree  conferred  on  the 
Master  of  a  lodge.  When  a  brother,  who  has  never  before 
presided,  has  been  elected  the  Master  of  a  lodge,  an  Emerg- 
ent Lodge  of  Past  Masters,  consisting  of  not  less  than  three, 
is  convened,  and,  all  but  Past  Masters  having  retired,  the 
degree  is  conferred  upon  the  newly-elected  officer ;  and  this 
conferring  of  the  degree  constitutes  a  part  of  the  installa- 
tion ceremony. 

How  long  this  custom  has  prevailed,  we  are  unable  to  de- 
termine ;  but  it  is  probable  that  ever  since  the  organization 
of  the  institution,  some  peculiar  mark  of  distinction  has  been 
always  bestowed  upon  those  who  were  selected  to  rule  over 
the  craft.  The  earliest  written  reference  on  this  subject  is 
found  in  the  first  edition  of  Anderson's  Book  of  Constitu- 
tions. A  description  is  there  given  of  the  "  manner  of  con- 
stituting a  new  lodge."  The  Grand  Master,  after  proclaim- 
ing the  Master,  is  said  to  use  "  some  other  expressions  that 
are  proper  and  usual  on  that  occasion,  but  not  proper  to  be 
written."  From  rituals  of  a  not  much  later  period  that  are 
in  existence,  it  is  evident  that  the  author  here  refers  to  the 
very  brief  mode  of  conferring  the  Past  Master's  degree 
which  was  then  in  use,  and  which  consisted  of  no  more 
than  a  communication  of  the  methods  of  recognition. 


PAST    MASTER.  49 

In  Preston's  time,  the  ceremonies  had  been  enlarged,  for 
he  says,  in  describing  the  form  of  installation,  that  "  the  new 
Master  is  then  conducted  to  an  adjacent  room,  where  he  is 
regularly  installed  and  bound  to  his  trust  in  ancient  form, 
in  the  presence  of  at  least  three  installed  Masters." 

It  is  evident,  then,  that  this  degree  was  originally  simply  a 
degree  of  office,  and  conferred  only  on  the  elected  Master  of 
a  lodge.  As  these  rulers  of  Masonry  were  supposed  to  be 
selected  for  their  superior  skill  and  intelligence,  they  alone 
were  permitted  to  receive  that  consummation  of  masonic 
light  which  is  contained  in  the  Royal  Arch  degree.  Hence, 
therefore,  the  possession  of  the  degree  of  Past  Master  be- 
came a  necessary  qualification  for  exaltation  to  the  Royal 
Arch,  and  as,  at  first,  that  degree  was  conferred  in  connec- 
tion with,  and  under  the  jurisdiction  of,  symbolic  lodges, 
none  but  those  who  had  presided  in  the  chair  were  permit- 
ted to  receive  it. 

So,  in  time,  when  the  Chapters  were  separated  from  the 
lodges,  and  placed  under  a  distinct  jurisdiction,  the  usage 
still  prevailed,  and  candidates  for  exaltation  were  invested, 
as  a  preparatory  step,  with  the  Past  Master's  degree,  and  for 
this  purpose  a  lodge  of  Past  Masters  was  opened,  and  a  fic- 
titious installation  (for  it  was  nothing  else)  was  performed. 

This  was  the  origin  of  the  insertion  of  this  degree  into  the 
series  of  capitular  degrees,  which  has  in  recent  years  occa- 
sioned so  many  almost  bitter  controversies  respecting  the  con- 
tending rights  of  "  actual "  Past  Masters,  or  those  installed 
in  a  regularly  constituted  symbolic  lodge,  and  "  virtual" 
Past  Masters  made  in  a  Chapter,  simply  as  a  qualification 
for  receiving  the  Royal  Arch  degree. 

One  of  the  evils  resulting  from  the  disseverance  of  the  Past 
Master's  degree  from  its  legitimate  position  as  a  part  of  the 
installation  service  in  a  symbolic  lodge,  was  the  introduction 
of  a  number  of  ceremonies  into  the  Chapter  degree,  which 
were  unknown  to  it  in  its  original  conception,  and  which 
are  still  unused  in  the  installation  of  a  Worshipful  Master 


50  BOOK    OF    THE    CHAPTER. 

These  ceremonies  became  at  length,  by  an  unfortunate 
misdirection  of  the  fertile  genius  of  some  inventor,  so  per- 
verted from  the  original  design  of  every  masonic  degree, 
which  is  to  inculcate  some  particular  moral  or  religious 
truth,  as  to  meet  with  the  very  general  condemnation  of  all 
intelligent  and  reflecting  minds. 

At  length  a  powerful  effort  was  made  to  divest  the  degree 
of  those  offensive  ornaments  which  had  been  gradually  fast- 
ened upon  it,  and  to  restore  it,  as  nearly  as  possible,  to  its 
original  simplicity.  This  effort  was  successful,  and  in  Septem- 
ber, 185G,  the  General  Grand  Chapter  of  the  United  States 
adopted  a  resolution,  which  recommended  the  subordinate 
Chapters  under  its  jurisdiction  "to  abridge  the  ceremonies 
now  conferred  in  the  Past  Master's  degree  within  the  nar- 
rowest constitutional  limits,  only  retaining  the  inducting  of 
the  candidate  into  the  Oriental  Chair,  and  communicating 
the  means  of  recognition." 

It  is  to  be  hoped  that  this  reform,  dictated  by  good  taste 
and  judgment,  will  be  approved  and  enforced  by  the  pre- 
siding officers  of  all  the  Chapters. 

The  various  sections  of  the  lecture  of  this  degree,  which 
relate  to  the  constitution  of  new  lodges,  the  installation  of 
officers,  the  laying  of  corner-stones,  the  dedication  of  halls, 
and  the  funeral  service,  being  only  necessary  to  the  actual 
Past  Masters  of  symbolic  lodges,  are  of  course  omitted  in 
this  manual. 


OPENING  OF  THE  LODGE. 


3  1 


A  Lodge  of  Past  Masters  consists,  besides  the  Tiler,  of 
the  following  seven  officers 

Right  Worshipful  Master. 

Senior  Warden. 

Junior  Warden. 

Treasurer. 

Secretary. 

Senior  Deacon. 

Junior  Deacon. 
These  offices  are  filled  by  the  officers  of  the  Chapter  under 
whose  warrant  the  lodge  is  held,  in  the  following  order : 

The  High  Priest,  King,  and  Scribe,  act  as  Master.and  War- 
dens ;  the  Treasurer  and  Secretary  occupy  the  correspond- 
ing stations ;  the  Principal  Sojourner  acts  as  Senior  Dea- 
con ;  the  Iloyal  Arch  Captain,  as  Junior  Deacon. 

The  symbolic  color  of  the  Past  Master's  degree  is  purple. 
The  apron  is  of  white  lamb-skin,  edged  with  purple,  and 
should  have  the  jewel  of  the  degree  inscribed  upon  it.  The 
collar  is  of  purple,  edged  with  gold.  But,  as  Past  Master's 
lodges  are  held  under  the  warrants  of  Royal  Arch  Chapters, 
the  collars,  aprons  and  jewels  of  the  Chapter  are  generally 
made  use  of  in  conferring  the  Past  Master's  degree. 

...         .  (MJ 


52  BOOK    OF    THE    CHAPTER. 


The  jewel  of  a  Past  Master  is  a  pair  of  golden  compasses, 
extended  to  sixty  degrees,  and  resting  on  the  fourth  of  a 
circle.  Between  the  extended  legs  of  the  compasses  is  a 
flaming  sun.* 

Lodges  of  Past  Masters  are  "dedicated  to  the  Holy 
Saints  John." 

A  candidate  receiving  this  degree  is  said  to  be  "  seated 
in  the  Oriental  chair  of  King  Solomon." 

PRAYER 

ON   OPENING   A   LODGE    OF   PAST   MASTEIIS. 

Most  holy  and  glorious  Lord  God,  the  Great 
Architect  of  the  universe,  the  Giver  of  all  good 
gifts  and  graces  :  Thou  hast  promised,  that  where 
two  or  three  are  gathered  together  in  thy  name, 
thou  wilt  be  in  the  midst  of  them,  and  bless  them. 
In  thy  name  we  assemble,  most  humbly  beseeching 
thee  to  bless  us  in  all  our  undertakings,  that  we 
may  know  and  serve  thee  aright,  and  that  all  our 
actions  may  tend  to  thy  glory,  and  to  our  advance- 
ment in  knowledge  and  virtue.     And  we  beseech 

*  The  jewel,  in  England,  was  formerly  a  square,  resting  on  an  arc  of  nine- 
ty degrees;  at  the  present  time  it  is  the  square,  with  a  silver  plate  suspended 
within  it,  on  which  is  engraved  a  diagram  of  the  forty-seventh  problem  of 
Euclid. 


PAST    MASTER.  53 

thee,  0  Lord  God,  to  bless  our  present  assembling, 
and  to  illuminate  our  minds,  that  we  may  walk  in 
the  light  of  thy  countenance  ;  and  when  the  trials 
of  our  probationary  state  are  over,  be  admitted  into 
THE  TEMPLE  "  not  made  with  hands,  eternal  in 
the  heavens."     So  mote  it  be.    Amen. 

KECEPTIOK 

Previous  to  the  investiture  of  the  candidate,  he  is,  in 
many  jurisdictions,  required  to  signify  his  assent  to  the  fol- 
lowing charges.  They  are  not,  however,  really  necessary, 
and  are  somewhat  out  of  place  in  conferring  the  degree  in 
a  Chapter.  They  are  inserted,  but  their  use  is  not  recom- 
mended, except  in  the  ceremony  of  installing  the  actual 
Master  of  a  Symbolic  Lodge  : 

Brother  : — Previous  to  your  investiture,  it  is 
necessary  that  you  should  signify  your  assent  to 
those  ancient  charges  and  regulations  which  point 
out  the  duty  of  the  Master  of  a  lodge  : 

I.  You  agree  to  be  a  good  man  and  true,  and 
strictly  to  obey  the  moral  law. 

II.  You  agree  to  be  a  peaceable  citizen,  and 
cheerfully  to  conform  to  the  laws  of  the  country  in 
which  you  reside. 

III.  You  promise  not  to  be  concerned  in  plots 
and  conspiracies  against  government,  but  patiently 
to  submit  to  the  decisions  of  the  supreme  legisla- 
ture. 


54  BOOK    OF    THE    CHAPTER. 

IV.  You  agree  to  pay  a  proper  respect  to  the 
civil  magistrates,  to  work  diligently,  live  creditably, 
and  act  honorably  by  all  men. 

V.  You  agree  to  hold  in  veneration  the  original 
rulers  and  patrons  of  the  order  of  Masonry,  and 
their  regular  successors,  supreme  and  subordinate, 
according  to  their  stations  ;  and  to  submit  to  the 
awards  and  resolutions  of  your  brethren,  when  con- 
vened, in  every  case  consistent  with  the  constitu- 
tions of  the  order. 

VI.  You  agree  to  avoid  private  piques  and  quar- 
rels, and  to  guard  against  intemperance  and  excess. 

VII.  You  agree  to  be  cautious  in  carriage  and 
behavior,  courteous  to  your  brethren,  and  faithful 
to  your  lodge. 

VIII.  You  promise  to  respect  genuine  brethren, 
and  to  discountenance  impostors,  and  all  dissenters 
from  the  original  plan  of  Masonry. 

IX.  You  agree  to  promote  the  general  good  of 
society,  to  cultivate  the  social  virtues,  and  to  pro- 
pagate the  knowledge  of  the  art. 

X.  You  promise  to  pay  homage  to  the  Grand 
Master  for  the  time  being,  and  to  his  officers  when 
duly  installed  ;  and  strictly  to  conform  to  every 
edict  of  the  Grand  Lodge,  or  general  assembly  of 
masons,  that  is  not  subversive  of  the  principles  and 
groundwork  of  Masonry. 


PAST    MASTER.  55 

XI.  You  admit  that  it  is  not  in  the  power  of  any 
man,  or  body  of  men?  to  make  innovations  in  the 
body  of  Masonry. 

XII.  You  promise  a  regular  attendance  on  the 
committees  and  communications  of  the  Grand  Lodge, 
on  receiving  proper  notice,  and  to  pay  attention  to 
all  the  duties  of  Masonry,  on  convenient  occasions. 

XIII.  You  admit  that  no  new  lodge  shall  be 
formed  without  permission  of  the  Grand  Lodge,  and 
that  no  countenance  be  given  to  an  irregular  lodge, 
or  to  any  person  clandestinely  initiated  therein,  be- 
ing contrary  to  the  ancient  charges  of  the  order. 

XIY.  You  admit  that  no  person  can  be  regularly 
made  a  mason  in,  or  admitted  a  member  of,  any 
regular  lodge,  without  previous  notice,  and ,  due  in- 
quiry into  his  character. 

XY.  You  agree  that  no  visitors  shall  be  received 
into  your  lodge  without  due  examination,  and  pro- 
ducing proper  vouchers  of  their  having  been  initi- 
ated in  a  regular  lodge. 

These  are  the  regulations  of  free  and  accepted 
masons. 

Do  you  submit  to  these  charges  and  promise  to 
support  these  regulations,  as  Masters  have  done  in 
all  ages  before  you  ? 


56  BOOK    OF    THE    CHAPTER. 

THE  GIBLEMITES  OR  STONE-SQUARERS. 

The  Giblemites,  or,  as  they  are  called  in  Scripture,  the 
Giblim,  were  inhabitants  of  the  city  and  district  of  Gebal,  in 
Phoenicia,  near  Mount  Lebanon,  and  were,  therefore,  under 
the  dominion  of  the  King-  of  Tyre.  The  Phoenician  word 
"  gibed,"  which  makes  "giblim"  in  the  plural,  signifies  a  mason 
or  stone-squarer.  In  the  Second  Book  of  Kings,  chapter  v., 
and  verses  17  and  18,  we  read  that  "-the  King  commanded, 
and  they  brought  great  stones,  costly  stones,  and  hewed 
stones,  to  lay  the  foundation  of  the  house.  And  Solomon's 
builders  and  Hiram's  builders  did  hew  them,  and  the  stone- 
squarers,"  which  last  word  is,  in  the  original,,  giblim.  Gese- 
nius*  says  that  the  inhabitants  of  Gebal  were  seamen  and 
builders,  and  Sir  William  Drummondf  asserts  that  "  the 
Gibalim  were  Master  Masons,  who  put  the  finishing  hand  to 
Solomon's  temple."  In  this  sense  the  word  is  also  used  in 
the  Book  of  Constitutions,]:  which  records  that  John  de 
Spoulee,  who,  as  one  of  the  deputies  of  Edward  III.,  assist- 
ed in  rebuilding  Windsor  Castle,  was  called  the  "  Master 
of  the  Ghiblim."  The  Giblim,  or  the  Giblimites,  were, 
therefore,  stone-squarers  or  Master  Masons* 


IMPLEMENTS  OF  A  PAST  MASTER. 

The  implements  necessary  to  a  Present  or  Past  Master 
are  sometimes  presented  to  the  candidate,  and  their  uses 
explained. 


*  Hebrew  Lexicon  in  voce.  t  Origines,  vol.  iii.,  b.  5,  ch.  iv.,  p.  t'iB 

%  Anderson's  Constitutions^  edition  1738,  p.  TO. 


PAST    MASTER.  57 

The  Book  of  the  Law,  that  great  light  in  Ma- 
sonry, will  guide  you  to  all  truth  ;  it  will  direct 
your  path  to  the  temple  of  happiness,  and  point  out 
to  you  the  whole  duty  of  man. 


The  Square  teaches  us  to  regulate  our  actions  by 
rule  and  line,  and  to  harmonize  our  conduct  by  the 
principles  of  morality  and  virtue. 


A 


The  Compasses  teach  us  to  limit  our  desires  in 
every  station — that,  rising  to  eminence  by  merit,  we 
may  live  respected  and  die  regretted. 

■ '  i  1 1  <  i  i  i  ii  i  i  it  1 1  i  i  i  i  i  i  1 1 
The  Rule  directs  that  we  should  punctually  ob- 
serve our  duty,  press  forward  in  the  path  of  virtue, 
and,  neither  inclining  to  the  right  nor  to  the  left, 
in  all  our  actions  have  eternity  in  view. 


«£ 


The  Line  teaches  the  criterion  of  moral  rectitude, 
3* 


58 


BOOK    OF    THE    CHAPTER. 


to  avoid  dissimulation  in  conversation  and  action, 
and  to  direct  our  steps  to  the  path  which  leads  to  a 
glorious  immortality. 


The  Book  of  Constitutions  you  are  to  search  at  all 
times.  Cause  it  to  be  read  in  your  lodge,  that  none 
may  pretend  ignorance  of  the  excellent  precepts  it 
enjoins. 


You  now  receive  in  charge  the  Charter,  by  the 
authority  of  which  this  lodge  is  held.  You  are 
carefully  to  preserve  and  duly  transmit  it  to  your 
successors  in  office. 


You  will  also  receive  in  charge  the  By-Laws  of 
your  lodge,  which  you  are  to  see  carefully  and 
punctually  executed. 


PAST    MASTER.  59 

The  ceremonies  may  be  concluded  by  the  delivery  to  the 
candidate  of  the  following  explanatory 

CHARGE. 
Brother  : — The  conferring  at  this  time  of  a  de- 
gree which  has  no  historical  connection  with  the 
other  capitular  degrees,  is  an  apparent  anomaly, 
which,  however,  is  indebted  for  its  existence  to  the 
following  circumstances  : 

Originally,  when  Royal  Arch  Masonry  was  under 
the  government  of  symbolic  lodges,  in  which  the 
Royal  Arch  degree  was  then  always  conferred,  it 
was  a  regulation  that  no  one  could  receive  it  unless 
he  had  previously  presided  as  the  Master  of  that  or 
some  other  lodge ;  and  this  restriction  was  made 
because  the  Royal  Arch  was  deemed  too  important 
a  degree  to  be  conferred  only  on  Master  Masons. 

But,  as  by  confining  the  Royal  Arch  to  those  only 
who  had  been  actually  elected  as  the  presiding  offi- 
cers of  their  lodges,  the  extension  of  the  degree 
would  have  been  materially  circumscribed,  and  its 
usefulness  greatly  impaired,  the  Grand  Master  often 
granted,  upon  due  petition,  his  dispensation  to  per- 
mit certain  Master  Masons  (although  not  elected  to 
preside  over  their  lodges)  "to  pass  the  chair"  which 
was  a  technical  term,  intended  to  designate  a  brief 
ceremony,  by  which  the  candidate  was  invested 
with  the  mysteries  of  a  Past  Master,  and,  like  him. 
entitled  to  advance  in  Masonry  as  far  as  thp  Royal 


60  BOOK    OF    THE    CHAPTER. 

Arch,  or  the  perfection  and  consummation  of  the 
third  degree. 

When,  however,  the  control  of  the  Royal  Arch 
was  taken  from  the  symbolic  lodges  and  entrusted 
to  a  distinct  organization — that,  namely,  of  Chap- 
ters— the  regulation  continued  to  he  observed,  for 
it  was  doubtful  to  many  whether  it  could  legally 
be  abolished ;  and,  as  the  law  still  requires  that  the 
august  degree  of  Royal  Arch  shall  be  restricted  to 
Past  Masters,  our  candidates  are  made  to  pass  the 
chair  simply  as  a  preparation  and  qualification  to- 
ward being  invested  with  the  solemn  instructions 
of  the  Royal  Arch. 

The  ceremony  of  passing  the  chair,  or  making 
you  in  this  manner  a  Past  Master,  does  not,  how- 
ever, confer  upon  you  any  official  rank  outside  of 
the  Chapter,  nor  can  you  in  a  symbolic  lodge  claim 
any  peculiar  privileges  in  consequence  of  your  hav- 
ing received  in  the  Chapter  the  investiture  of  the 
Past  Master's  degree.  Those  who  receive  the  de- 
gree in  symbolic  lodges  as  a  part  of  the  installation 
service,  when  elected  to  preside,  have  been  properly 
called  "  Actual  Past  Masters,"  while  those  who  pass 
through  the  ceremony  in  a  Chapter,  as  simply  pre- 
paratory to  taking  the  Royal  Arch,  are  distin- 
guished as  "  Virtual  Past  Masters/7  to  show  that, 
with  the  investiture  of  the  secrets,  they  have  not 
received  the  rights  and  prerogatives  of  the  degree. 


PAST    master.  61 

With  this  brief  explanation  of  the  reason  why 
this  degree  is  iioav  conferred  upon  you,  and  why  you 
have  been  permitted  to  occupy  the  chair,  you  will 
retire,  and  suffer  yourself  to  be  prepared  for  those 
further  and  profoundcr  researches  into  Masonry, 
which  can  only  be  consummated  in  the  Royal  Arch 
degree. 

PRAYER 

AT   CLOSING   A   LODGE    OF   PAST   MASTERS. 

Supreme  Architect  of  the  Universe,  accept  our 
humble  praises  for  the  many  mercies  and  blessings 
which  thy  bounty  has  conferred  on  us,  and  especi- 
ally for  this  friendly  and  social  intercourse.  Par- 
don, we  beseech  thee,  whatever  thou  hast  seen  amiss 
in  us,  since  we  have  been  together  ;  and  continue  to 
us  thy  presence,  protection  and  blessing.  Make  us 
sensible  of  the  renewed  obligations  we  are  under  to 
love  thee  supremely,  and  to  be  friendly  to  each 
other.  May  all  our  irregular  passions  be  subdued, 
and  may  we  daily  increase  in  Faith,  Hope  and 
Charity,  but  more  especially  in  that  Charity  which 
is  the  bond  of  peace,  and  the  perfection  of  every 
virtue.  May  we  so  practise  thy  precepts,  that  we 
may  finally  obtain  thy  promises,  and  find  an  entrance 
through  the  gates  into  the  temple  and  city  of  our 
God.     So  mote  it  be.    Amen. 

END    OF   TIIE   PAST  MASTER'S   DEGREE. 


BOOK  III. 


JdBos*  €|frrifatf  JlBasfor. 


"The  ever-memorable  occasion  of  the  dedication  of  the  temple  is 
celebrated  in  our  lodges.  It  is  the  groundwork  of  one  of  its  most 
beautiful  degrees.  It  has  been  celebrated  for  thousands  of  genera- 
tions, and  is  hallowed  in  the  memory  of  the  craft." 

Scott's  Analogy. 


SIXTH    DEGREE. 


SYMBOLICAL  DESIGN". 

The  sixth  degree,  or  that  of  Most  Excellent  Master,  is  as 
intimately  connected  with  the  third  or  Master  Mason's  as  the 
Mark  Master's  is  with  that  of  the  Fellow  Craft.  The  Master 
Mason's  degree  is  intended,  in  its  symbolic  design,  to  teach 
the  doctrines  of  the  resurrection  of  the  dead  and  the  immor- 
tality of  the  soul.  But  this  corruption  can  only  put  on  in- 
corruption,  and  this  mortal  put  on  immortality  by  a  passage 
through  the  portals  of  the  grave.  And  here  the  degree  of 
Most  Excellent  Master  comes  forward  with  its  beautiful 
symbolism,  to  represent  the  man  prepared  to  enter  upon  that 
eventful  passage.  In  the  preceding  degrees  the  duties  of 
life  have  been  delineated  under  various  types — the  virtuous 
craftsman  has  been  assiduously  laboring  to  erect  within  his 
heart  a  spiritual  temple  of  holiness,  fit  for  the  habitation  of 
Him  who  is  the  holiest  of  beings.   If  the  moral  and  religious 

(65) 


66  BOOK    OF    THE    CHAPTER. 

precepts  of  the  order  have  been  observed,  stone  has  been 
placed  upon  stone — virtue  has  been  added  to  virtue — and 
the  duties  of  one  day  have  been  scrupulously  performed, 
only  that  the  duties  of  the  next  may  be  commenced  with 
equal  zeal. 

And  now  all  is  accomplished — the  spiritual  edifice  which 
it  was  given  to  man  to  erect — that  "  house  not  made  with 
nands,  eternal  in  the  heavens  " — upon  the  construction  of 
which  he  has  been  engaged,  day  by  day  and  hour  by  hour, 
from  his  first  entrance  into  the  world — has  become  a  stately 
and  finished  building,  and  there  remains  no  more  to  be  done, 
save  to  place  the  cape-stone,  DEATH,  upon  its  summit. 

This — the  last  condition  of  man  on  earth,  when  all  his 
labors  have  been  completed — when  he  is  about  to  lay  aside 
for  ever  all  his  projects  of  ambition,  of  pleasure,  or  of  busi- 
ness—to  dissolve  the  ties  which  have  bound  him  to  the 
companions  of  his  toils,  and  to  go  forth  a  wanderer  on  the 
unknown  shores  of  eternity — to  abandon,  as  useless,  the  im- 
plements of  this  world's  work,  and  to  leave  the  temple  of 
life — is  the  solemn  scene  which  is  symbolically  commemo- 
rated in  the  impressive  ceremonies  of  the  Most  Excellent 
Master's  degree. 


HISTORICAL   SUMMARY. 

The  legend  or  tradition  upon  which  the  degree  of  Most 
Excellent  Master  is  founded,  is  thus  recorded  in  the  Rook 
of  Constitutions:* 

"  The  temple  was  finished  in  the  short  space  of  seven 

years  and  six  months,  to  the  amazement  of  all  the  world ; 

when  the  cape-stone  was  celebrated  by  the  fraternity  with 

great  joy.   Rut  their  joy  was  soon  interrupted  by  the  sudden 

*  Anderson's  Constitutions,  second  edition,  1T38,  p.  14. 


MOST  EXCELLENT  MASTER.  67 

death  of  their  dear  master,  Hiram  Abif,  whom  they  decently 
interred  in  the  lodge  near  the  temple,  according  to  ancient 
usage. 

"  After  Hiram  Abif  was  mourned  for,  the  tabernacle  of 
Moses  and  its  holy  relics  being  lodged  in  the  temple,  Solo- 
mon, in  a  general  assembly,  dedicated  or  consecrated  it  by 
solemn  prayer  and  costly  sacrifices  past  number,  with  the 
finest  music,  vocal  and  instrumental,  praising  Jehovah,  upon 
fixing  the  holy  ark  in  its  proper  place  between  the  cheru- 
bim ;  when  Jehovah  filled  his  own  temple  with  a  cloud  of 
glory." 

The  ceremonies  commemorated  in  this  degree,  refer,  there- 
fore, to  the  completion  and  dedication  of  the  temple.  It  is 
reasonable  to  suppose  that,  when  this  magnificent  edifice 
was  completed,  King  Solomon  should  bestow  some  distin- 
guished mark  of  his  approval  upon  the  skillful  and  zealous 
builders  who  had  been  engaged  for  seven  years  in  its  con- 
struction. No  greater  token  of  that  approbation  could  have 
been  evinced  than  to  establish  an  order  of  merit,  with  the 
honorable  appellation  of  "  Most  Excellent  Masters,"  and  to 
bestow  it  upon  those  of  the  craftsmen  who  had  proved 
themselves  to  be  complete  masters  of  their  profession.  It 
was  not  conferred  upon  the  whole  body  of  the  workmen 
but  was  confined,  as  Webb  remarks,  to  the  meritorious  and 
praiseworthy — to  those  who,  through  diligence  and  industry, 
had  progressed  far  toward  perfection.  Such  is  the  tradi- 
tional history  of  the  origin  of  the  degree.  And  it  is  still  re- 
tained as  a  memorial  of  the  method  adopted  by  the  wise 
King  of  Israel  to  distinguish  the  most  faithful  and  skillful 
portion  of  his  builders,  and  to  reward  them  for  their  services 
by  receiving  and  acknowledging  them  as  Most  Excellent 
Masters,  at  the  completion  and  dedication  of  the  temple. 


68  BOOK    OF    THE    CHAPTER. 

THE   TEMPLE   OF   SOLOMON. 

As  this  degree  refers  to  that  important  period  when  the 
temple  erected  by  King  Solomon  for  the  worship  of  Jehovah 
was  completed,  and  presented  in  all  its  glory  and  beauty  to 
an  admiring  people,  it  is  proper  that  the  masonic  student 
should  here  receive  some  brief  details  of  this  magnificent 
structure. 

Mount  Moriah,  on  which  the  foundations  of  the  temple 
were  laid,  was  a  lofty  hill,  situated  almost  in  the  very  north- 
east corner  of  the  city  of  Jerusalem,  having  Mount  Zion  on 
the  south-west,  with  the  city  of  David  and  the  king^  palace 
on  its  summit,  and  Mount  Acra  on  the  west,  whereon  the 
lower  city  was  built. 

The  summit  of  the  mountain  on  which  the  temple  was 
built,  which,  although  not  very  high,  was  exceedingly  steep, 
occupied  a  square  of  five  hundred  cubits,  or  two  hundred 
and  fifty  yards  on  each  side,  being  encompassed  by  a  stone 
wall  one  thousand  yards  in  extent,  and  twelve  yards  and  a 
half  high. 

King  Solomon  commenced  the  erection  of  the  temple  on 
the  second  day  of  the  Hebrew  month  Zif,  in  the  year  of  the 
world  2992,  which  date  corresponds  to  Monday,  the  first  of 
April,  1012  years  before  the  Christian  era. 

The  foundations  were  laid  at  a  profound  depth,  and  con- 
sisted, as  Josephus  informs  us,  of  stones  of  immense  size  and 
great  durability.  They  were  closely  mortised  into  the  rock, 
so  as  to  form  a  secure  basis  for  the  superincumbent  struc- 
ture. 

The  building  does  not  appear  to  have  been  so  remarkable 
for  its  magnitude  as  for  the  magnificence  of  its  ornaments 
and  the  value  of  its  materials.  Lightfoot  gives  us  the  best 
idea  of  its  size  and  form  when  he  says  that  the  porch  was 
one  hundred  and  twenty  cubits,  or  two  hundred  and  ten  feet 
high  and  that  the  rest  of  the  building  was  in  height  but  thirty 
cubits,  or  fifty-two  feet  and  a  half,  so  that  the  form  of  tho 


MOST    EXCELLENT    MASTER. 


69 


whole  house  was  thus :  It  was  situated  due  east  and  west, 
the  holy  of  holies  being  to  the  westward,  and  the  porch  or 
entrance  toward  the  east.  The  whole  length  from  east  to 
west,  was  seventy  cubits,  or  one  hundred  and  twenty-two 
feet  and  a  half.  The  breadth,  exclusive  of  the  side  chambers, 
was  twenty  cubits,  or  thirty-five  feet ;  the  height  of  the  holy 
place  and  the  holy  of  holies  was  thirty  cubits,  or  fifty-two 
feet  and  a  half,  and  the  porch  stood  at  the  eastern  end,  like 
a  lofty  steeple,  one  hundred  and  twenty  cubits,  or  two  hun- 


70  BOOK    OF    THE    CHAPTER. 

dred  and  ten  feet  high.  In  fact,  as  Lightfoot  remarks,  the 
temple  much  resembled  a  modern  church,  with  this  differ- 
ence, that  the  steeple  which  was  placed  over  the  porch  was 
situated  at  the  east  end.* 

Around  the  north  and  south  sides  and  the  west  end  were 
built  chambers  of  three  stories,  each  story  being  five  cubits 
in  height,  or  fifteen  cubits,  twenty-six  feet  nine  inches  in 
all — and  these  were  united  to  the  outside  wall  of  the  house. 

The  windows,  which  were  used  for  ventilation  rather  than 
for  light,  which  was  derived  from  the  sacred  candlesticks, 
were  placed  in  the  wall  of  the  temple  that  was  above  the 
roof  of  the  side  chambers.  But  that  part  which  included  the 
holy  of  holies  was  without  any  aperture  whatever,  to  which 
Solomon  alludes  in  the  passage,  "  The  Lord  said  that  He 
would  dwell  in  the  thick  darkness." 

The  temple  was  divided,  internally,  into  three  parts — the 
porch,  the  sanctuary,  and  the  holy  of  holies ;  the  breadth  of 
all  these  was  of  course  the  same,  namely,  twenty  cubits,  or 
thirty-five  feet,  but  they  differed  in  length.  The  porch  was 
seventeen  feet  six  inches  in  length,  the  sanctuary  seventy 
feet,  and  the  holy  of  holies  thirty-five,  or,  in  the  Hebrew 
measure,  ten,  forty,  and  twenty  cubits.  The  entrance  from 
the  porch  into  the  sanctuary  was  through  a  wide  door  of 
olive  posts  and  leaves  of  fir;  but  the  door  between  the  sanc- 
tuary and  the  holy  of  holies  was  composed  entirely  of  olive 
wood.  These  doors  were  always  open,  and  the  aperture 
closed  by  a  suspended  curtain.  The  partition  between  the 
sanctuary  and  the  holy  of  holies  partly  consisted  of  an  open 
network,  so  that  the  incense  daily  offered  in  the  former  place 
might  be  diffused  through  the  interstices  into  the  latter. 

In  the  sanctuary  were  placed  the  golden  candlestick,  the 
table  of  shew  bread,  and  the  altar  of  incense.     The  holy  of 

*  Lightfoot's  "Prospect  of  the  Temple,"  opp.  vol.  ix.,  p.  247.  The 
engraving  here  given  is  taken  from  Samuel  Lee's  "Orbis  Miraculum,"  a 
rare  and  valuable  description  of  the  temple  of  Solomon.  It  gives  a  rude  but 
accurate  idea  of  the  form  of  the  body  of  the  temple. 


MOST  EXCELLENT  MASTER.  71 

holies  contained  nothing  but  the  ark  of  the  covenant,  which 
included  the  tables  of  the  law. 

The  framework  of  the  temple  consisted  of  massive  stone, 
but  it  was  wainscoted  with  cedar,  which  was  covered  with 
gold.  The  boards  within  the  temple  were  ornamented  with 
carved  work,  skillfully  representing  cherubim,  palm  leaves 
and  flowers.  The  ceiling  of  the  temple  was  supported  by 
beams  of  cedar  wood,  which,  with  that  used  in  the  wain- 
scoting, was  supplied  by  the  workmen  of  Hiram,  King  of 
Tyre,  from  the  forest  of  Lebanon.  The  floor  was  throughout 
made  of  cedar,  but  boarded  over  with  planks  of  fir. 

The  temple,  thus  constructed,  was  surrounded  by  various 
courts  and  high  walls,  and  thus  occupied  the  entire  summit 
of  Mount  Moriah.  The  first  of  the  Courts  was  the  court  of 
the  Gentiles,  beyond  which  Gentiles  were  prohibited  from 
passing.  Within  this,  and  separated  from  it  by  a  low  wall, 
was  the  Court  of  the  Children  of  Israel,  and  inside  of  that, 
separated  from  it  by  another  wall,  was  the  Court  of  the 
Priests,  in  which  was  placed  the  altar  of  burnt  offerings. 
From  this  court  there  was  an  ascent  of  twelve  steps  to  the 
porch  of  the  temple,  before  which  stood  the  two  pillars  of 
Jachin  and  Boaz. 

For  the  erection  of  this  magnificent  structure,  besides  the 
sums  annually  appropriated  by  Solomon,  his  father,  David, 
had  left  one  hundred  thousand  talents  of  gold,  and  a  million 
talents  of  silver,  equal  to  nearly  four  thousand  millions  of 
dollars.* 

The  time  occupied  in  its  construction  was  seven  years  and 
about  six  months,  and  it  was  finished  in  the  month  Bui,  in 
the  year  of  the  world  300C,  corresponding  to  October,  1004, 
of  the  vulgar  era.     The  year  after,  it  was  dedicated  with 

*  According  to  the  accurate  t.iblcs  of  Arbuthnot,  reduced  to  Federal  cur- 
rency, a  talent  of  gold  is  equal  to  $2-1,309,  and  a  talent  of  silver  to  $1505,62,5. 
Hence,  a  hundred  thousand  talents  of  gold— $2,430,900,000.  and  a  million 
talents— $1,505,025  000,  and  the  whole— $3,936,525,000,  the  exact  amount  of 
gold  and  silver  left  by  David  for  building  the  temple. 


72  BOOK    OF    THE    CHAPTER. 

those  solemn  ceremonies  which  are  alluded  to  in  this  degree. 
The  dedicatory  ceremonies  commenced  on  Friday,  the  30th 
of  October,  and  lasted  for  fourteen  days,  terminating  on 
Thursday .,  the  12th  of  November,  although  the  people  were 
not  dismissed  until  the  following  Saturday.  Seven  days  of 
this  festival  were  devoted  to  the  dedication  exclusively,  and 
the  remaining  seven  to  the  Feast  of  Tabernacles  which  fol- 
lowed. The  eighth  chapter  of  the  First  Book  of  Kings 
contains  an  account  of  the  solemnities  of  the  occasion,  and 
to  that  the  reader  is  referred 


THE  DEDICATION  OF  THE  TEMPLE. 

TnE  celebration  of  the  cape-stone  is  a  phrase  which  really 
signifies  the  dedication  of  the  temple,  the  ceremonies  of 
which  are  commemorated  in  this  degree. 

A  dedication  is  defined  to  be  a  religious  ceremony,  where- 
by anything  is  dedicated  or  consecrated  to  the  service  of 
God.  It  appears,  says  Kitto,  to  have  originated  in  the  desire 
to  commence,  with  peculiar  solemnity,  the  practical  use  and 
application  of  whatever  had  been  set  apart  to  the  Divine 
service.  Thus  Moses  dedicated  the  tabernacle  in  the  wilder- 
ness ;  Solomon  his  temple ;  the  returned  exiles  theirs,  and 
Herod  his. 

Not  only,  says  the  same  author,  were  sacred  places  thus 
dedicated,  but  some  kind  of  dedicatory  solemnity  was 
observed  with  respect  to  cities,  walls,  gates,  and  even  pri- 
vate houses.  We  may  trace  the  continuance  of  these  usages 
in  the  custom  of  consecrating  or  dedicating  churches  and 
chapels,  and  in  the  ceremonies  connected  with  the  opening 
of  roads,  markets,  bridges,  &c,  and  with  the  launching  of 
ships.* 

*  Kitto's  Biblical  Cyclopedia, 


OPENING  OF  THE  LODGE. 

n  n  n 

4  ww^w  4  4 

A  Lodge  of  Most  Excellent  Masters  consists,  besides  the 
Tiler,  of  the  following  seven  officers  : 

Most  Excellent  Master. 
Senior  Warden. 
Junior  Warden, 
Treasurer. 
Secretary. 
Senior  Deacon, 
Junior  Deacon. 
These  offices  arc  filled  by  the  officers  of  the  Chapter  un- 
der whose  warrant  the  lodge  is  held,  in  the  following  order; 
The  High  Priest,  King,  and  Scribe,  act  as  Master  and 
Warden ;   the  Treasurer  and  Secretary  occupy  the  corres- 
ponding stations  -,  the  Principal  Sojourner  acts  as  Senior 
Deacon,  and  the  Royal  Arch  Captain,  as  Junior  Deacon. 

The  Most  Excellent  Master  represents  King  Solomon,  and 
should  be  dressed  in  a  crimson  robe,  wearing  a  crown,  and 
holding  a  sceptre  in  his  hand. 

The  symbolic  color  of  the  Most  Excellent  Master's  degree 
is  purple.  The  apron  is  of  white  lambskin,  edged  with 
purple.  The  collar  is  of  purple,  edged  with  gold.  But,  as 
lodges  of  this  degree  are  held  under  warrants  of  Royal  Arch 
Chapters,  the  collars,  aprons  and  jewels  of  the  Chapter  are 
generally  made  use  of  in  conferring  the  degree. 

Lodges  of  Most  Excellent  Masters  are  "  dedicated  to 
King  Solomon.1' 

A  candidate  receiving  this  degree  is  said  to  be  "  received 
and  acknowledged  as  a  Most  Excellent  Master.1'  This  alludes 
4 


14 


BOOK    OF    THE    CHAPTER. 


to  the  reception  into  the  degree  by  King  Solomon,  and  his 
acknowle  ilgment  of  the  skill  and  merits  of  those  upon  whom, 
at  the  completion  and  dedication  of  the  temple,  he  is  said 
to  have  originally  conferred  it. 

The  following  Psalm  is  read  at  the  opening : 
Psalm  xxiv. 

The  earth  is  the  Lord's  and  the  fullness  thereof  ; 
the  world,  and  they  that  dwell  therein.  For  he 
hath  founded  it  upon  the  seas,  and  established  it 
upon  the  floods.  Who  shall  ascend  into  the  hill  of 
the  Lord  ?  or  who  shall  stand  in  his  holy  place  ? 
He  that  hath  clean  hands,  and  a  pure  heart ;  who 
hath  not  lifted  up  his  soul  unto  vanity,  nor  sworn 
deceitfully.  He  shall  receive  the  blessing  from  the 
Lord,  and  righteousness  from  the  God  of  his  salva- 
tion. This  is  the  generation  of  them  that  seek  him, 
that  seek  thy  face,  0  Jacob  :  Lift  up  your  heads,  O 
ye  gates  ;  and  be  ye  lifted  up,  ye  everlasting  doors, 
and  the  King  of  Glory  shall  come  in.  Who  is  this 
King  of  Glory  ?  The  Lord,  strong  and  mighty  ; 
the  Lord,  mighty  in  battle.  Lift  up  your  heads,  O 
ye  gates  ;  even  lift  them  up,  ye  everlasting  doors, 
and  the  King  of  Glory  shall  come  in.  Who  is  this 
King  of  Glory  ?  The  Lord  of  Hosts,  he  is  the  King 
of  Glory. 

This  Psalm  is  peculiarly  appropriate  to  the  opening  cere- 
monies of  the  Most  Excellent  Master's  degree.  One  of  the 
most  important  events  referred  to  in  this  degree  is  the  bring- 
ing forth  of  the  ark  of  the  covenant  "  with  shouting  and 


MOST  EXCELLENT  MASTER.  75 

praise,"  and  depositing  it  in  the  holy  of  holies,  which  was 
done  at  the  dedication  of  the  temple  by  King  Solomon.  So 
the  twenty-fourth  Psalm  was  originally  composed  and  sung 
when  David  brought  up  the  ark,  with  great  pomp  and  pro- 
cession, from  the  house  of  Obed-edom,  and  placed  it  in  the 
tabernacle  on  Mount  Zion.  The  two  events  were  analogous, 
and  hence  the  appropriateness  of  selecting  the  sacred  song 
used  on  the  one  occasion  as  a  preface  to  the  ceremonies  of 
a  degree  which  commemorates  the  other. 


RECEPTION. 

The  following  Psalm  is  read  during  the  ceremony  of 
recej)tion : 


3 


Psalm  cxxii. 

I  was  glad  when  they  said  unto  me,  Let  us  go  into 
the  house  of  the  Lord. 


n 


Our  feet  shall  stand  within  thy  gates,  0  Jerusa- 
lem. Jerusalem  is  builded  as  a  city  that  is  compact 
together. 


/3'3 


Whither  the  tribes  go  up,  the  tribes  of  the  Lord, 
unto  the  testimony  of  Israel,  to  give  thanks  unto 
the  name  of  the  Lord. 


16  BOOK    OF    THE    CHAPTER. 


n 


For  there  are  set  thrones  of  judgment,  the  thrones 
of  the  house  of  David. 


nm 


Pray  for  the  peace  of  Jerusalem  ;  they  shall  pros- 
per that  love  thee.  Peace  be  within  thy  walls,  and 
prosperity  within  thy  palaces. 

H  n  n 

0  0   0  0   0  0 
For  my  brethren  and  companions'  sakes,  I  will 
now  say,  Peace  be  within  thee.     Because  of  the 
house  of  the  Lord  our  God  I  will  seek  thy  good. 


A  MOST  EXCELLENT  MASTER. 

The  Hebrews  had  three  titles  of  honor,  each  differing  from 
the  other  in  degree,  which  they  bestowed  upon  their  teachers 
and  eminent  men,  and  which  Kitto  compares  to  the  modern 
collegiate  designations  of  Bachelor,  Master  and  Doctor  : 

1.  Bab,  which  signified  a  great  one,  a  chief,  a  master. 

2.  Rabbi,  which,  by  the  addition  of  the  suffix  i  to  the 
former,  literally  denotes  "my  master,"  but,  as  a  title  of  high- 
er dignity,  may  be  said  to  signify  u  an  Excellent  Master." 

3.  Rabboni,  "  my  great  master,"  from  raban,  a  great  mas- 
ter, still  higher  than  rabbi,  and  to  be  translated  most  ap- 
propriately as  "  a  Most  Excellent  Master." 


MOST  EXCELLENT  MASTER.  77 

This  was  the  title  given  in  John  xx.  16,  by  Mary  to  the 
Saviour  :  "  She  turned  herself,  and  saith  unto  him,  Rabboni." 

Hoffmann  says,  in  the  Chronicles  of  Cartaphilus,  that 
Rcitiboni  imports  a  higher  title  of  respect  than  Rdb  or  RaHri, 
and  confers  the  highest  possible  distinction  in  respect  to 
wisdom  and  learning— so  much  so,  that  it  is  said  to  be  con- 
ceded only  to  seven  persons  recorded  in  all  Jewish  history. 


THE  QUEEN  OF  SHEBA. 

The  visit  of  the  Queen  of  Sheba  to  King  Solomon  is  re- 
corded in  the  tenth  chapter  of  the  First  Book  of  Kings,  where 
we  are  told  that  "  when  the  Queen  of  Sheba  heard  of  the 
fame  of  Solomon  concerning  the  name  of  the  Lord,  she  came 
to  prove  him  with  hard  questions ;"  and  we  are  further  in- 
formed that  when  she  "had  seen  all  Solomon's  wisdom  and 
the  house  that  he  built,  there  was  no  spirit  in  her,1'  which 
expression  Dr.  Clarke  properly  interprets  as  meaning  that 
"  she  was  overpowered  with  astonishment." 

The  masonic  legend  coincides  with  this  account,  although 
there  are  one  or  two  circumstances  detailed  in  the  tradition 
which  have  not  been  preserved  in  the  written  record. 

According  to  the  masonic  tradition,  we  learn  that  the 
wide-spread  reputation  of  King  Solomon  induced  the  Queen 
of  Sheba,  a  country  supposed  by  most  commentators  to  be 
situated  in  the  southern  part  of  Arabia,  to  visit  Jerusalem, 
and  inspect  the  celebrated  works  of  which  she  had  heard  so 
many  encomiums.  And  we  are  informed  that  when  she  first 
beheld  the  magnificent  edifice,  which  glittered  with  gold, 
and  seemed,  from  the  nice  adjustments  and  exact  accuracy 
of  all  its  joints,  to  be  composed  of  but  a  single  piece  of 
marble,  she  raised  her  eyes  and  hands  in  an  attitude  of  ad- 
miration, and  exclaimed,  "  Rabboni,"  which,  being  inter- 
preted, means  "  a  Most  Excellent  Master." 


78  BOOK    OF    THE    CHAPTER, 

According  to  the  received  Bible  chronology,  the  visit  of 
the  Queen  of  Sheba  to  Solomon  took  place  thirteen  years 
after  the  dedication  of  the  temple,  and  objection  has  hence 
been  made  to  any  allusion  to  her  in  the  ceremonies  which 
refer  to  that  dedication.  But  the  objection  is  an  unreason- 
able one,  and  is  founded  on  an  erroneous  view  of  the  nature 
of  masonic  degrees.  The  ceremonies  of  the  degree,  as  we 
now  have  them,  are  not  to  be  supposed  to  be  the  invention 
of  King  Solomon,  or  to  have  been  known  in  his  day.  They 
are  but  a  memorial,  subsequently  established,  (at  what  later 
period  we  know  not,)  of  the  events  which  occurred  at  the 
temple.  The  Queen  of  Sheba,  if  Scripture  record  is  to  be 
believed,  must  have  expressed  her  admiration  of  the  temple 
when  she  first  beheld  it,  though  many  years  after  its  com- 
pletion ;  and  it  is  allowable  that  that  admiration  should  be 
afterwards  referred  to  when  the  memorial  ceremonies  were 
adopted,  and  that  it  should  even  supply  the  basis  of  a  means 
of  recognition,  which  it  is  by  no  means  necessary  to  believe 
was  contemporary  with  the  dedication.  In  all  such  cases,  it 
must  be  remembered  that  all  masonic  degrees  are  but 
memorial  ceremonies  of  the  events  which  actually  occurred 
at  the  temple,  and  which,  by  means  of  these  subsequently 
adopted  ceremonies,  have  been  orally  handed  down  to  the 
craft.  This  rational  theory  will  meet  all  such  objections  as 
the  allusion  to  the  Queen  of  Sheba  in  this  degree,  the  use 
of  a  New  Testament  parable  in  the  Mark  Master's,  or  the 
reading  of  a  passage  from  Ecclesiastes  in  the  Master  Ma- 
son's. By  this  theory  these  apparent  anachronisms  are  ea- 
sily explained,  and  they  cannot  be  otherwise. 


MOST  EXCELLENT  MASTER.  70 

THE  DAY  SET  APART  FOR  THE  CELEBRATION 
OF  THE  CAPE-STONE  OF  THE  TEMPLE. 

The  CAPE-STONE,  or,  as  it  would  more  correctly  be  call- 
ed, the  cope-stone,  (but  the  former  word  has  been  consecrated 
to  us  by  universal  masonic  usage,)  is  the  topmost  stone  of  a 
building.  To  bring  it  forth,  therefore,  and  to  place  it  in  its 
destined  position,  is  significative  that  the  building  is  com- 
pleted, which  event  is  celebrated,  even  by  the  operative 
masons  of  the  present  day,  with  great  signs  of  rejoicing. 
Flags  are  hoisted  on  the  top  of  every  edifice  by  the  builders 
engaged  in  its  construction,  as  soon  as  they  have  reached 
the  topmost  post,  and  thus  finished  their  labors.  This  is  the 
acelebration  of  the  cape-stone  " — the  celebration  of  the  com- 
pletion of  the  building — when  their  tools  are  laid  aside,  and 
rest  and  refreshment  succeed  for  a  time  to  labor.  This  is 
the  event  in  the  history  of  the  temple  which  is  commemo- 
rated in  this  degree.  The  day  set  apart  for  tlte  celebration  of  the 
cape-stone  of  the  temple,  is  the  day  devoted  to  rejoicing  and 
thanksgiving  for  the  completion  of  that  glorious  structure. 

Masonic  teachers  have  not  agreed  in  determining  what 
was  the  particular  stone  referred  to  in  this  degree.  A  few 
suppose  it  to  have  represented  the  last  and  highest  stone 
placed  in  the  temple.  If  this  were  the  case,  the  Mark 
Master's  keystone  would  be  very  improperly  made  use  of 
on  this  occasion,  for  it  by  no  means  represents  the  highest 
stone  of  the  temple.  A  majority  of  scholars  have,  however, 
adopted  the  more  consistent  theory  that  the  keystone  was 
appropriately  used  in  this  degree,  and  that  it  was  deposited 
on  the  day  of  the  completion  of  the  temple  in  the  place  for 
which  it  was  intended,  all  of  which  relates  to  a  mystery  not 
unfolded  in  this  degree,  but  reserved  for  that  of  Select 
Master.  In  either  case  it  was  a  cape-stone  — in  one,  the  caj:>e- 
stone  of  the  whole  temple ;  in  the  other,  only  of  an  important 
part  of  it. 


80  BOOK    OP    THE    CHAPTER. 

In  my  own  recollection,  a  promise  of  secrecy  was  exacted 
of  all  Most  Excellent  Masters  respecting  the  place  where  the 
keystone  was  deposited,  and,  although  this  usage  has  now 
very  generally  been  abandoned,  I  have  the  most  satisfactory 
reasons  for  knowing  that  such  a  promise  constituted  a  part 
of  the  original  OB.  of  the  degree. 


BRINGING  FORTH  THE  ARK  OF  THE  .COVENANT 
WITH   SHOUTING  AND  PRAISE. 

Previous  to  the  building  of  the  temple,  David  had  brought 
the  ark  of  the  covenant  from  the  house  of  Obed-edom  to  his 
palace  on  Mount  Zion,  where  it  remained  until  the  temple 
was  completed. 

As  soon  as  Solomon  had  finished  his  work,  he  assembled 
the  people,  with  their  rulers  and  elders,  at  Jerusalem,  that 
they  might  dedicate  it  with  appropriate  ceremonies.  The 
ark  was  then  taken  from  the  palace  of  David  and  removed  to 
the  temple.  The  king  himself  and  all  the  people  and  Levites 
went  before,  rendering  the  ground  moist,  says  Josephus, 
with  sacrifices  and  drink  offerings,  and  the  blood  of  a  great 
number  of  oblations,  and  burning  an  immense  quantity  of  in- 
cense, and  thus  with  singing  and  dancing  was  it  carried  into 
the  temple.  But  when  it  was  to  be  transferred  to  the  holy 
of  holies,  the  rest  of  the  multitude  departed,  and  only  those 
priests  who  bore  it  by  its  staves  entered  within  the  sacred 
place,  and  set  it  between  the  two  cherubim,  which,  embrac- 
ing it  between  their  wings,  covered  it  as  with  a  dome. 

It  is  this  bringing  of  the  ark  into  the  temple  with  shouting 
and  praise,  and  depositing  it  in  the  holy  spot  where  it  was 
thenceforth  to  remain,  that  is  commemorated  by  a  portion 
of  the  ceremonies  of  the  Most  Excellent  Master's  degree. 


MOST    EXCELLENT    MASTER.  81 

The  following  Ode  is  sung,  accompanied  with  appropriate 
ceremonies : 

MOST  EXCELLENT  MASTER'S  SONG. 


£-# 


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a. 


3^= 


I^IZf 


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d*  ^ys! 


D 


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All     hail    to       the      morning,  that      bids    oa  re  -    joice ; 

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cape-stone      ia        finish-ed,     our        la    -    Lor        id  oYr ;        The 


tft±=^z 


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sound    oi      the  ga  -  vel        shall    hail    ua        no  more.     To  the 


==!==!= 


111 


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82 


BOOK    OF    THE    CHAPTER. 


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pow  -  er      Al  -  niigh-ty,     who  ev  -  er      h&a  gui  -  ded        tha 


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tribea     of        old         13    -    raol,        ex    -      alt  -    ing      their      fame; 


3=3= 


=l=t 


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» — a* * 


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To      him    who      hath      governed      our    hearts    un    -    di    -    vi 


P=H* P- 


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Let's  send    forth    our         voi  -    ces        to        praise  his        great    name. 


X 


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MOST  EXCELLENT  MASTER.  83 

Companions  assemble 

On  this  joyful  day, 
(The  occasion  is  glorious,) 

The  keystone  to  lay ; 
FulfilPd  is  the  promise, 

By  the  Ancient  op  days, 
To  bring  forth  the  cape-stone 

With  shouting  and  praise. 


(taeraonUs. 


There  is  no  more'  occasion  for  level  or  plumb-line, 
For  trowel  or  gavel,  for  compass  or  square; 
Our  works  are  completed,  the  ark  safely  seated, 
And  we  shall  be  greeted  as  workmen  most  rare. 

Now  those  that  are  worthy, 

Our  toils  who  have  shar'd, 
And  prov'd  themselves  faithful, 

Shall  meet  their  reward. 
Their  virtue  and  knowledge, 

Industry  and  skill, 
Have  our  approbation, 

Have  gained  our  good  will. 


We  accept  and  receive  them,  Most  Excellent  Masters, 
Invested  with  honors,  and  power  to  preside ; 
Among  worthy  craftsmen,  wherever  assembled, 
The  knowledge  of  masonsto  spread  far  and  wide. 


84  book  of  the  chapter. 

Almighty  Jehovah! 

Descend  now  and  fill 
This  lodge  with  thy  glory, 

Our  hearts  with  good- will ! 
Preside  at  our  meetings. 

Assist  us  to  find 
True  pleasure  in  teaching 

Good-will  to  mankind. 

Thy  wisdom  inspired  the  great  institution, 

Thy  strength  shall  support  it  till  nature  expire ; 

And  when  the  creation  shall  fall  into  rain, 

Its  beauty  shall  rise  through  the  midst  of  the  fire  I 

The  following,  which  is  a  portion  of  the  prayer  of  King 
Solomon  at  the  dedication  of  the  temple,  raay  be  used  during 
this  part  of  the  ceremony  : 

PRAYER. 

And  now,  O  God  of  Israel,  let  thy  word,  I  pray 
thee,  be  verified,  which  thou  spakest  unto  thy  servant 
David,  my  father.  But  will  God  indeed  dwell  on 
the  earth?  Behold,  the  heaven  and  heaven  of 
heavens  cannot  contain  thee  ;  how  much  less  this 
house  that  I  have  built.  Yet  have  thou  respect 
unto  the  prayer  of  thy  servant,  and  to  his  supplica- 
tion, 0  Lord  my  God,  to  hearken  unto  the  cry  and 
to  the  prayer  which  thy  servant  prayeth  before 
thee  to-day  :  that  thine  eyes  may  be  open  toward 
this  house  night  and  day,  even  toward  the  place  of 
which  thou  hast  said,  My  name  shall  be  there  :  that 
thou  mayest  hearken  unto  the  prayer  which  thy 


MOST  EXCELLENT  MASTER. 


85 


servant  shall  make  toward  this  place.  And  hearken 
thou  to  the  supplication  of  thy  servant,  and  of  thy 
people,  Israel,  when  they  shall  pray  toward  this 
place  j  and  hear  thou  in  heaven,  thy  dwelling-place  ; 
and  when  thou  nearest,  forgive.  So  mote  it  be. 
Amen. 


The  following  is  read  with  solemn  ceremonies  : 
II.  Chronicles  vii.  1-4. 

Now  when  Solomon  had  made  an  end  of  praying, 
the  fire  came  down  from  heaven,  and  consumed  the 
burnt  offering  and  sacrifices  ;  and  the  glory  of  the 
Lord  filled  the  house.  And  the  priest  could  not 
enter  into  the  house  of  the  Lord,  because  the  glory 
of  the  Lord  had  filled  the  Lord's  house. 

And  when  all  the  children  of  Israel  saw  how  the 
fire  came  down,  and  the  glory  of  the  Lord  upon  the 
house,  they  bowed  themselves  with  their  faces  to 
the  ground  upon  the  pavement,  and  worshiped,  and 
praised  the  Lord,  saying,  For  he  is  good ;  for  his 
mercy  endureth  for  ever. 


86  BOOK    OF    THE    CHAPTER. 

THE  FIRE  FROM  HEAVEN. 

The  following  passages  from  Bro.  Scott's  "Analogy,"* 
may  be  advantageously  read  by  the  masonic  student  in 
reference  to  this  period  of  the  ceremonies : 

"It  was  when  Solomon  had  made  an  end  of  praying,  that 
the  fire  came  down  from  heaven ;  but  it  was  before  the  fire 
came  down  that  the  cloud  of  God's  glory  descended,  and 
that  the  Almighty  was  made  manifest  in  the  sanctum  sanc- 
torum. It  was  on  the  day  of  dedication,  and  the  year  of 
dedication  was  a  jubilee.  The  silver  trumpets  had  ushered 
it  in  amidst  the  rejoicing  of  all  the  people.  The  elders  of 
Israel  had  been  assembled  in  the  devoted  city  of  Jerusalem. 
Solomon  had  summoned  them  to  meet  together  for  a  holy 
purpose.  The  stately  temple  was  completed.  It  towered  in 
all  its  grandeur.  It  was  the  wonder  and  admiration  of  the 
world.   The  craftsmen  were  all  present  at  the  dedication. 

They  had  no  more  occasion  for  level  or  plumb-line, 
For  trowel  or  gavel,  for  compass  or  square. 

"  Their  work  was  all  finished,  and  the  ark  of  the  covenant 
was  about  to  be  brought  up  '  out  of  the  city  of  David,  which 
is  Zion.'  How  sublime  and  surpassingly  grand  were  the  cere- 
monies of  dedication.  ( And  all  the  elders  of  Israel  came,  and 
the  priests  took  up  the  ark.'  And  the  tabernacle  was  carried 
up  also,  and  all  the  holy  vessels  that  were  in  it.  Then  the  sac- 
rifices commenced.  All  the  congregation  of  Israel  took  part 
in  the  ceremonies.  The  sheep  and  the  oxen  to  be  sacrificed 
were  numberless.  When  the  ark  was  borne  into  '  the  oracle  of 
the  house,  to  the  most  holy  place,'  the  cherubim  spread  forth 
their  wings  over  the  place  and  covered  the  ark  and  the  staves 
thereof.  And  when  it  was  safely  seated,  Almighty  Jehovah 
descended  and  filled  the  house  with  his  glory.  Yes,  the  Lord 
wTas  visible  there ;  and  well  might  the  wisest  of  men,  in  the 

*  The  Analogy  of  Ancient  Craft  Masonry  to  Natural  and  Revealed  Reli- 
gion, by  Charles  Scott,  a.m.,  p.  21 7. 


MOST  EXCELLENT  MASTER.  87 

presence  of  all  the  congregation  of  Israel,  pour  out  a  fervent' 
and  most  eloquent  prayer  to  Him  for  his  multiplied  blessings. 
What  a  mighty  assembly  had  gathered  together !  The  Lord  of 
heaven  and  earth  was  there.  And  never  before  had  such  elo- 
quence fallen  from  the  lips  of  Solomon.  His  prayer  is  a  speci- 
men of  true  devotion,  and  of  what  a  wise  man  can  do  and  say, 
'when  out  of  the  abundance  of  the  heart  the  mouth  speaketh.' 

"  That  ever  memorable  occasion  is  celebrated  in  our  lodges. 
It  is  the  ground-work  of  one  of  its  most  beautiful  degrees.  It 
has  been  celebrated  for  thousands  of  generations,  and  is  hal- 
lowed in  the  memory  of  the  craft.  And  may  we  not,  with  pro- 
priety,say  that  the  splendid  and  eloquent  prayer  of  our  Grand 
Master,  although  it  is  not  expressly  incorporated  into  the 
regular  body  of  masonry,  constitutes,  by  implication,  a  por- 
tion of  our  institution  ?  If  we  are  correct  in  the  opinion  that 
our  order  was  perfected  at  the  completion  of  the  temple,  or 
even  established  after  that  period,  but  associated  with  the 
progress  of  that  building  and  dedication,  then  we  may  very 
reasonably  contend  that  every  rite  or  event  connected  with 
it  affords  a  subject  for  masonic  study  and  investigation." 

There  is  also  an  eloquent  description  of  the  scene  com- 
memorated in  this  degree  in  Dr.  Jarvis's  "  Church  of  the 
Redeemed,"  pp.  166-168,  which  the  masonic  student  may 
read  with  advantage  and  pleasure. 


THE  RECEPTION  AND  ACKNOWLEDGMENT. 

Masonic  tradition  informs  us  that  when  the  temple  had 
been  completed  and  dedicated,  and  the  cape-stone  celebrated, 
King  Solomon  received  and  acknowledged  the  most  expert  of 
the  craftsmen  as  Most  Excellent  Masters ;  he  invested  them 
with  power  to  travel  into  foreign  countries  in  search  of  em- 
ployment, and  charged  them  to  dispense  light  and  truth  to 
all  uninformed  brethren ;  but  to  those  who  chose  to  remain 
he  furnished  employment  in  keeping  the  temple  in  repair. 


88  BOOK    OF    THE    CHAPTER. 

CHAEGE 

TO   BE   READ  TO  A  MOST  EXCELLENT   MASTER  AFTER   HIS   RECEPTION". 

Brother — Your  admittance  to  this  degree  of 
masonry  is  a  proof  of  the  good  opinion  the  breth- 
ren of  this  lodge  entertain  of  your  masonic  abilities. 
Let  this  consideration  induce  you  to  be  careful  of 
forfeiting,  by  misconduct  and  inattention  to  our 
rules,  that  esteem  which  has  raised  you  to  the  rank 
you  now  possess. 

It  is  one  of  your  great  duties  as  a  Most  Excellent 
Master,  to  dispense  light  and  truth  to  the  uninformed 
mason ;  and  I  need  not  remind  you  of  the  impossi- 
bility of  complying  with  this  obligation,  without 
possessing  an  accurate  acquaintance  with  the  lec- 
tures of  each  degree. 

If  you  are  not  already  completely  conversant  in 
all  the  degrees  heretofore  conferred  on  you,  remem- 
ber, that  an  indulgence,  prompted  by  a  belief  that 
you  will  apply  yourself  with  double  diligence  to 
make  yourself  so,  has  induced  the  brethren  to  accept 
you. 

Let  it  therefore  be  your  unremitting  study  to 
acquire  such  a  degree  of  knowledge  and  informa- 
tion as  shall  enable  you  to  discharge  with  propriety 
the  various  duties  incumbent  on  you,  and  to  preserve 
unsullied,  the  title  now  conferred  upon  you,  of  a 
Most  Excellent  Master. 


MOST  EXCELLENT  MASTER.  89 

CLOSING  OF  THE  LODGE. 

The  following  is  read  at  closing : 

Psalm  xxiii. 

"  The  Lord  is  my  shepherd ;  I  shall  not  want. 
He  maketh  me  to  lie  down  in  green  pastures ;  he 
leadeth  me  beside  the  still  waters.  He  restoreth 
my  soul ;  he  leadeth  me  in  the  paths  of  righteous- 
ness for  his  name's  sake.  Yea,  though  I  walk 
through  the  valley  of  the  shadow  of  death,  I  will 
fear  no  evil ;  for  thou  art  with  me ;  thy  rod  and  thy 
staff  they  comfort  me.  Thou  preparest  a  table  be- 
fore me  in  the  presence  of  mine  enemies  ;  thou 
anointest  my  head  with  oil ;  my  cup  runneth  over. 
Surely  goodness  and  mercy  shall  follow  me  all  the 
days  of  my  life  ;  and  I  will  dwell  in  the  house  of 
the  Lord  forever." 


END  OF  THE  MOST  EXCELLENT  MASTER  S  DEGREE. 


BOOK  IV. 


jRopl  3Err(  Wfl^on. 


"A  degree  indescribably  more  august,  sublime  and  important  than 
any  which  precede  it ;  and  is,  in  fact,  the  summit  and  perfection  of 
ancient  Masonry.  It  impresses  on  our  minds  a  belief  in  the  being  of 
a  God,  without  beginning  of  days  or  end  of  years,  the  great  and  in- 
comprehensible Alpha  and  Omega,  and  reminds  us  of  the  reverence 
which  is  due  to  His  holy  Name." 

Oliver's  Historical  Landmarks. 


SEVENTH    DEGREE. 


SYMBOLICAL   DESIGN. 

In  the  preceding  degrees  we  see  the  gradual  progress  of  mar 
from  thj  cradle  to  the  grave,  depicted  in  his  advancement 
through  the  several  grades  of  the  masonic  system.  We  see  him 
acquiring  at  his  initiation  the  first  elements  of  morality,  and 
when  about  to  represent  the  period  of  manhood,  invested  with 
new  communications  of  a  scientific  character,  and  discharg- 
ing the  duties  of  life  in  various  conditions.  Again,  at  a  later 
stage  of  his  progress  we  find  him  attaining  the  experience 
of  a  well-spent  life,  and  in  the  joyful  hope  of  a  blessed  resur- 
rection putting  his  house  in  order,  and  preparing  for  his 
final  departure. 

And  now  with  reverential  awe,  we  continue  the  sacred 
theme,  and  in  the  last  degree  symbolically  allude  to  the  re- 
wards prepared  for  those  who,  in  the  pursuits  of  life,  have 
distinguished  themselves  by  a  patient  u  continuance  in  well- 
doing." 

(93) 


94  BOOK    OF    THE    CHAPTER. 

Life,  without  some  definite  object  in  view,  would  be  but  a 
wearisome  and  monotonous  existence.  Every  man,  there- 
fore, by  the  very  instinct,  as  it  were,  of  his  nature,  sets  out 
with  the  proposed  pursuit  of  some  particular  aim.  To  one 
it  is  wealth — to  another,  fame — to  a  third,  pleasure.  But 
whatever  it  may  be,  its  attainment  is  considered  as  neces- 
sary to  the  happiness  of  the  party  seeking  it. 

The  great  object  of  pursuit  in  masonry — the  scope  and  ten- 
dency of  all  its  investigations — is  Truth.  This  is  the  goal  to 
which  all  masonic  labor  evidently  tends.  Sought  for  in  every 
degree,  and  constantly  approached,  but  never  thoroughly  ana 
intimately  embraced,  at  length,  in  the  Royal  Arch,  the  veils 
which  concealed  the  object  of  search  from  our  view  are 
withdrawn,  and  the  inestimable  prize  is  revealed. 

This  truth  which  masonry  makes  the  great  object  of  its 
investigations,  is  not  the  mere  truth  of  science,  or  the  truth 
of  history,  but  is  the  more  important  truth  which  is  synon- 
ymous with  the  knowledge  of  the  nature  of  God — that  truth 
which  is  embraced  in  the  sacred  tetragrammaton  or  omnific 
name,  including  in  its  signification  his  eternal,  present,  past 
and  future  existence,  and  to  which  he  himself  alluded  when 
he  declared  to  Moses — "  I  appeared  unto  Abraham,  unto 
Isaac,  and  unto  Jacob,  by  the  name  of  God  Almighty :  but 
by  my  name  Jehovah  was  I  not  known  unto  them." 

This  knowledge  of  divine  truth  is  never  thoroughly  attain- 
ed in  life ;  the  corruptions  of  mortality,  which  encumber  and 
cloud  the  human  intellect,  hide  it  as  with  a  thick  veil  from 
mortal  eyes.  It  is  only  beyond  the  tomb  and  when  released 
from  the  burthen  of  life,  that  man  is  capable  fully  of  receiving 
and  appreciating  the  revelation.  Hence,  when  we  figurative- 
ly speak  of  its  discovery  in  the  Royal  Arch  degree,  we  mean 
to  intimate  that  that  sublime  portion  of  the  masonic  system 
is  a  symbolic  representation  of  the  state  after  death.  The  van- 
ities and  follies  of  life  are  now  supposed  to  be  passed  away — 
the  first  temple  which  we  had  erected  with  such  consummate 
labor  and  apparent  skill,  for  the  reception  of  the  Deity,  has 


ROYAL    ARCH.  95 

proved  an  imperfect  and  a  transitory  edifice ;  decay  and  des- 
olation have  fallen  upon  it,  and  from  its  ruins,  deep  beneath 
its  foundations,  and  in  the  profound  aj:>yss  of  the  grave,  we 
find  that  mighty  truth,  in  the  search  for  which,  life  was  spent 
in  vain,  and  the  mystic  key  to  which  death  only  could  supply, 
when,  having  passed  the  portals  of  the  grave,  we  shall  begin 
to  occupy  that  second  temple,  that  house  not  made  with 
hands,  eternal  in  the  heavens. 


HISTORICAL   SUMMARY. 

Every  reflecting  mason  must  at  once  be  struck  with  the 
fact  that  the  third  degree,  or,  as  Hutchinson  calls  it,  "  The 
Master  Mason's  Order,"  presents  all  the  appearance  of  being 
in  a  mutilated  condition — that  it  is  imperfect  and  unfin- 
ished in  its  history,  and  that,  terminating  abruptly  as  it 
does,  it  leaves  the  mind  unsatisfied  and  craving  for  some- 
thing that  it  does  not  and  cannot  supply.  Now  a  reference 
to  this  fact  is  the  first  step  towards  an  acquaintance  with 
the  true  origin  of  the  Royal  Arch  degree. 

As  an  independent  degree,  given  under  a  distinct  jurisdic- 
tion and  furnished  with  a  separate  but  appropriate  ritual,  it 
is  undoubtedly  a  modern  degree,  of  comparatively  recent  es- 
tablishment ;  but  as  a  complement  of  the  Master  Mason's  or- 
der, as  supplying  the  deficiency  of  that  degree  in  masonic 
symbolism  it  is,  and  of  course  must  be,  as  old  as  the  organiza- 
tion of  which  it  forms  so  important  and  so  necessary  apart. 
The  third  degree  is  a  symbolic  memorial  of  events  which  took 
place  at  the  first  temple.  The  Royal  Arch  is  equally  a  sym- 
bolic memorial  of  events  that  occurred  at  the  second,  and  as 
the  one  would  be  incomplete  without  the  other,  we  have  ev- 
ery reason  to  suppose  that  each  was  adopted  at  the  earliest 
period  of  the  modern  organization  of  Freemasonry  as  a  me- 
morial system.  Indeed  they  must  go  together.  The  Royal 
Arch  is  the  cape-stone  of  the  masonic  edifice,  but  the  third 
degree  is  its  foundation,  and  without  the  presence  of  both  the 


96  BOOK    OF    THE    CHAPTER. 

building  would  be  incomplete.  The  Koyal  Arch  is  absolutely 
necessary  to  the  perfection  of  the  Master's  degree  as  a  science 
of  symbolism,  and  the  latter  cannot  be  understood  without 
the  developments  of  the  former.  They  are  the  first  and 
second  volumes  of  a  continuous  history,  and  the  absence  of 
either  would  mutilate  the  work. 

All  of  this,  it  must  be  remembered,  is  to  be  understood  of 
the  two  degrees,  simply  in  their  modern  organization,  as  a  re- 
cord, appropriated  to  a  symbolic  purpose,  of  the  events  to 
which  they  allude.  Of  course  no  one  can  indulge  in  the  ab- 
surdity of  supposing  that  the  Royal  Arch  degree  could  have 
existed  contemporaneously  with  the  Master's  at  the  time  of 
the  building  of  the  first  temple.  Neither  degree,  in  fact,  in  its 
present  form  is  to  be  dated  even  at  the  later  period  of  the 
building  of  the  second.  The  events  which  they  record  of 
course  occurred  at  the  correct  historic  periods ;  but  the  or- 
ganization and  establishment  of  these  degrees  as  records  or 
memorials  of  these  events,  must  have  been  a  subsequent  in- 
vention, when,  we  know  not ;  nor  is  it  essential  to  know. 
Certainly  it  was  at  a  period  beyond  the  memory  of  man, 
and  outside  of  the  records  of  history. 

The  Third  Degree  records  a  loss  intrinsically  of  but  little 
value,  yet,  in  its  symbolical  reference,  of  the  utmost  impor- 
tance. The  Royal  Arch  records  a  recovery  which  is  equally 
symbolical.  The  recovery  cannot  be  appreciated  unless  we 
have  first  experienced  the  loss,  and  the  loss  would  be  un- 
meaning did  we  not  subsequently  meet  with  the  recovery. 

Accordingly,  the  Royal  Arch  degree  was,  anciently,  always 
considered  as  a  complement  of  the  Master's,  and  was,  there- 
fore, originally  conferred  in  symbolic  lodges  under  the  sanc- 
tion of  a  Master's  warrant.  But  as  to  the  time  when  it  was 
first  dissevered  from  this  connection  and  placed  under  a 
separate  jurisdiction, masonic  writers  were  not  able  to  agree 
until  the  lucid  explanations  of  the  venerable  Oliver*  have 
completely  settled  the  long  vexed  question. 

*  See  "Some  Account  of  the  Schism  which  took  place  during  the  Last 
Century  amongst  the  Fiee  and  Accepted  Masons  in  England,  showing  the 
presumed  Origin  of  the  Royal  Arch  Degree,"  &c. 


ROYAL    ARCH.  97 

It  seems  to  be  evident,  from  the  researches  of  this  learned 
masonic  historian,  that  until  the  year  1740,  the  essential  ele- 
ment of  the  Royal  Arch  constituted  a  component  part  of  the 
Master's  degree,  and  was  of  course  its  concluding  portion ; 
that  as  a  degree,  it  was  not  at  all  recognized,  being  but  the 
complement  of  one  ;  that  about  that  time  it  was  dissevered 
from  its  original  connection  and  elevated  to  the  position 
and  invested  with  the  form  of  a  distinct  degree  by  the  body 
which  called  itself  "  the  Grand  Lodge  of  England  according 
to  the  old  Constitutions,"  but  which  is  more  familiarly 
known  as  the  Dermott  or  the  Atholl  Grand  Lodge,  and  fre- 
quently as  "the  ancients,"  in  contradistinction  to  the  le- 
gitimate Grand  Lodge  which  was  styled  "  the  moderns." 

The  jurisdiction  of  the  degree  still  however  continued  to 
be  under  Master's  lodges,  and  many  years  elapsed  before  it 
was  taken  thence  and  placed  under  the  control  of  distinct 
bodies  called  Grand  Chapters.  In  America  it  was  not  until 
1798  that  a  Grand  Chapter  was  formed,  and  many  lodges  per- 
sisted for  some  years  after  in  conferring  the  Royal  Arch  de- 
gree under  the  authority  of  their  warrants  from  Grand 
Lodges. 

5 


OPENING   OF   THE    CHAPTER. 


m 


0,0  0       0   0,0       0    0    0 

A  Chapter  of  Royal  Arch  Masons  consists  of  the  follow- 
ing twelve  officers : 

High  Priest. 

King. 

Scribe. 

Captain  of  tiie  Host. 

Principal  Sojourner. 

Royal  Arcii  Captain. 

Grand  Master  of  the  Third  Veil. 

Grand  Master  of  the  Second  Yeil. 

Grand  Master  of  the  First  Yeil. 

Treasurer. 

Secretary. 

Sentinel. 
The  title  of  the  High  Priest  is  "  Most  Excellent."  He  rep- 
resents Joshua,  or  Jeshua,  who  was  the  son  of  Josedech,  and 
the  High  Priest  of  the  Jews,  when  they  returned  from  the 
Babylonian  exile.  He  is  seated  in  the  east  and  clothed  in 
the  apparel  of  the  ancient  High  Priest  of  the  Jews.  He 
wears  a  robe  of  blue,  purple,  scarlet  and  white  linen,  and  is 
decorated  with  a  breast-plate  and  mitre.  On  the  front  of 
the  mitre  is  inscribed  the  words  "  Holiness  to  the  Lord." 
His  jewel  is  a  mitre. 

The  King  represents  Zerubbabel,  who  was  the  son  of  Sheal- 
tiel,  and  the  Prince  of  Judah,  being  lineally  descended  from 
King  Solomon.     He  was  the  leader  of  the  first  colony  of 


ROT AL    ARCH.  99 

Jews  who  returned  from  the  captivity  at  Babylon  to  rebuild 
the  city  of  Jerusalem  and  the  temple  of  the  Lord.  He  sits  on 
the  right  hand  of  the  High  Priest,  clothed  in  a  scarlet  robe, 
with  a  crown  on  his  head  and  a  sceptre  in  his  hand.  His 
jewel  is  a  level  surmounted  by  a  crown. 

The  Scribe  represents  Haggai  the  prophet,  who  returned 
with  Joshua  and  Zcrubbabel  to  Jerusalem  at  the  liberation 
of  the  Jew^s  by  Cyrus  from  their  Babylonish  captivity.  He 
sits  on  the  left  hand  of  the  High  Priest  clothed  in  a  purple 
robe  and  wearing  a  turban  of  the  same  color.  His  jewel  is 
a  plumb-line  surmounted  by  a  turban.  The  SopJiar  or  Scribe 
among  the  Jews  at  the  period  to  which  the  Royal  Arch  de- 
gree refers,  was  a  learned  man  whose  duty  it  was  to  expound 
the  law,  and  to  take  care  of  the  records.  He  may  be  con- 
sidered as  in  some  measure  a  minister  of  state.  Dr.  Beard,  in 
Kitto's  Biblical  Cyclopaedia,  thus  describes  the  functions  of 
the  Scribes:  "  The  Scribes  had  the  care  of  the  law;  it  was 
their  duty  to  make  transcripts  of  it ;  they  also  expounded 
its  difficulties  and  taught  its  doctrines,  and  so  performed 
several  functions  which  are  now  distributed  among  different 
professions,  being  keepers  of  the  records,  consulting  lawyers, 
authorized  expounders  of  holy  wTrit,  and,  finally,  school- 
masters— thus  blending  together  in  one  character  the  several 
elements  of  intellectual,  moral,  social,  and  religious  influence. 
It  scarcely  needs  to  be  added  that  their  power  was  very 
great."   These  three  officers  constitute  the  Grand  Council. 

The  Captain  of  the  Host  represents  the  general  or  leader 
of  the  Jewish  troops  who  returned  from  Babylon  and  who 
was  called  uSar  el  Jiatzdba"  and  wTas  equivalent  to  a  modern 
general.  He  sits  on  the  right  of  the  council  in  front,  and 
wears  a  white  robe,  and  cap  or  helmet  with  a  red  sash,  and 
is  armed  with  a  sword.  His  jewel  is  a  triangular  plate,  on 
which  an  armed  soldier  is  engraved. 

The  Principal  Sojourner  represents  the  spokesman  and 
leader  of  a  small  party  of  Israelites  who  had  sojourned  in 
Babylon  for  a  short  time  after  the  departure  of  the  main 


100  BOOK    OF    THE    CHAPTER. 

body  of  exiles,  and  subsequently  came  up  to  Jerusalem.  He 
sits  on  the  left  of  the  council,  in  front,  and  wears  a  dark  robe 
with  a  rose  colored  tesselated  border,  and  a  slouched  hat 
and  pilgrim's  rod  or  staff.  His  jewel  is  a  triangular  plate, 
on  which  a  pilgrim  is  engraved. 

The  Royal  Arch  Captain  represents  the  usar  hatabahim"  or 
Captain  of  the  King's  guards.  He  sits  in  front  of  the  coun- 
cil and  at  the  entrance  of  the  fourth  veil.  He  wears  a  white 
robe  and  cap,  and  is  armed  with  a  sword,  and  bears  a  white 
pennon  or  banner.     His  jewel  is  a  sword. 

The  Grand  Masters  of  the  three  veils  represent  the  attend- 
ants on  the  tabernacle.  They  sit  at  the  entrance  of  their 
respective  veils,  and  wear  robes  and  caps  of  different  colors. 
The  Master  of  the  third  veil  wears  a  scarlet  robe  and  cap,  the 
Master  of  the  second  a  purple  robe  and  cap,  and  the  Master 
of  the  first  a  blue  robe  and  cap.  Each  is  armed  with  a 
sword,  and  bears  a  flag  or  pennon  of  the  same  color  as  his 
robe  and  the  veil  which  he  guards.  Their  jewel  is  the  same 
as  that  of  the  Royal  Arch  Captain. 

The  Treasurer,  Secretary  and  Sentinel  have  no  historical 
reference  nor  peculiar  dress.  The  Treasurer  wears  as  a  jewel 
the  cross  keys,  the  Secretary  the  cross  pens,  and  the  Sentinel 
the  cross  swords. 

The  Jewels  of  a  Chapter  are  of  gold,  and  each  is  suspended 
within  a  triangle.  Those  of  a  Grand  Chapter  are  suspended 
within  a  circle. 

CLOTHING. 

The  symbolic  color  of  this  degree  is  scarlet. 

The  collar  and  sash  of  a  Royal  Arch  Mason  are  scarlet, 
edged  with  gold.  The  sash  passes  from  the  left  shoulder 
to  the  right  hip ;  and  on  that  part  of  it  which  crosses  the 
breast,  the  words  "Holiness  to  the  Lord"  should  be 
painted  or  embroidered  in  gilt  letters. 

The  apron  is  of  white  lamb-skin,  edged  with  scarlet  ribbon. 


ROYAL  ARCH.  101 

THE  ROYAL  ARCH.  EMBLEM. 

The  emblem  of  Royal  Arch  Masonry  is  the  triple  tau 
which  is  a  figure  of  three  tau  crosses,  conjoined  after  the 
following  form : 


The  signification  of  this  emblem  has  been  variously  inter- 
preted. Some  have  supposed  it  to  be  the  initials  H.  T.  which 
may  stand  for  Hiram  of  Tyre,  or  for  Templum  Hierosolymoe, 
the  Temple  of  Jerusalem ;  and  others,  that  it  was  intended 
to  typify  the  sacred  name  of  God.  The  following  explana- 
tion is  offered  as  the  most  probable  one  of  the  true  meaning 
of  this  important  emblem. 

The  tau-eross,  T  so  called  from  its  resemblance  to  the 
Greek  lelter  tau,  was  among  the  ancients  the  hieroglyphic 
of  eternal  life.  Among  the  Brahmins  it  was  marked  upon 
the  bodies  of  candidates  as  a  sign  that  they  were  set  apart 
for  initiation.  It  was  also  familiarly  known  to  the  Hebrews, 
and  is  thus  alluded  to  in  the  vision  of  Ezekiel,  (ix.  4,)  "  Go 
through  the  midst  of  the  city  and  set  a  tau  upon  the  fore- 
heads of  the  men  that  sigh,  and  that  cry  for  all  the  abomina- 
tions that  be  done  in  the  midst  thereof."  And  this  mark,  or 
tau,  was  intended  to  distinguish  those  upon  whom  it  was 
placed,  as  persons  to  be  saved  on  account  of  their  sorrow 
for  sin,  from  those  who  as  idolators  were  to  be  slain.  The  tau 
was  therefore  a  symbol  of  those  who  were  consecrated  or 
set  apart  for  some  holy  purpose.  The  triple  tau  may,  with 
the  same  symbolic  allusion,  be  supposed  to  be  used  in  the 
Royal  Arch  degree,  as  designating  and  separating  those 
wTho  have  been  taught  the  true  name  of  God,  from  those 
who  are  ignorant  of  that  august  mystery. 

In  English  masonry,  this  emblem  is  so  highly  esteemed  as 
to  be  styled  the  "emblem  of  all  emblems,"  and  the  "grand 


102 


BOOK    OF    THE    CHAPTER. 


emblem  of  Royal  Arcli  Masonry."  Within  a  triangle  and 
circle  it  constitutes  the  Royal  Arch  jewel.*  In  America,  this 
symbol  has  not  been  generally  adopted ;  bnt  at  the  triennial 
session  of  the  General  Grand  Chapter  of  the  United  States, 
held  at  Chicago,  in  1859,  a  Royal  Arch  apron  was  prescribed, 
consisting  of  a  lamb-skin,  (silk  or  satin  being  strictly  pro- 
hibited.) to  be  lined  and  bound  with  scarlet ;  on  the  flap 
of  which  should  be  placed  a  triple  tau,  within  a  triangle 
and  all  within  a  circle. 


Chapters  of  Royal  Arch  Masons  are  u  dedicated  to  Prince 
Zerubbabel." 

Candidates  receiving  this  degree  are  said  to  be  "  exalted 
to  the  august  degree  of  the  Holy  Royal  Arch." 

Documents  connected  with  Royal  Arch  Masonry  are  dated 
from  the  era  of  the  building  of  the  second  temple  and  the 
time  of  that  important  discovery  which  gave  origin  to  the 
degree.     Hence  such  documents  are  dated  as  A.*.  I.*.  that 

*  The  EDglish  Eoyal  Arch  lectures  thus  define  it.  tk  The  Triple  Tau  forms 
two  right  angles  on  each  of  the  exterior  lines,  and  another  at  the  centre  by 
their  union ;  for  the  three  angles  of  each  triangle  are  equal  to  two  right  angles. 
This  being  triplified,  illustrates  the  jewel  worn  by  the  companions  of  the 
Eoyal  Arch  ;  which  by  its  intersection  forms  a  given  number  of  angles,  that 
maybe  taken  in  five  several  combinations;  and  reduced,  their  amount  in 
right  angles  will  be  found  equal  to  the  five  Platonic  bodies  which  represent 
the  four  elements  and  the  sphere  of  the  Universe.1' 


ROYAL    ARCH.  103 

is,  Anno  Inventionis,  or,  in  the  Year  of  the  discovery,  and  as 
the  second  temple  was  begun  to  be  built  530  before  Christ, 
the  Royal  Arch  date  is  found  by  adding  530  to  the  date  of 
the  Christian  era.  Thus  the  year  1858  would  in  Royal 
Arch  documents  be  marked  as  A.'.  I.-.  2388. 

The  following  charge  is  read  at  the  opening  of  a  chapter : 

II  Thessalonians,  iii.  6-16. 

Now  we  command  you,  brethren,  that  ye  with- 
draw yourselves  from  every  brother  that  walketh 
disorderly,  and  not  after  the  tradition  which  lie 
received  of  us.  For  yourselves  know  how  ye  ought 
to  follow  us  ;  for  we  behaved  ourselves  not  disor- 
derly among  you.  Neither  did  we  eat  any  man's 
bread  for  nought,  but  wrought  with  labor  and 
travail  day  and  night  that  we  might  not  be  charge- 
able to  any  of  you.  Not  because  we  have  not  power, 
but  to  make  ourselves  an  ensample  unto  you  to  fol- 
low us.  For  even  when  we  were  with  you,  this  we 
commanded  you,  that  if  any  would  not  work,  neither 
should  he  eat :  for  we  hear  there  are  some  who  walk 
among  you  disorderly,  working  not  at  all,  but  are 
busy-bodies.  Now  them  that  are  such,  we  command 
and  exhort,  that  with  quietness  they  work,  and  eat 
their  own  bread.  But  ye,  brethren,  be  not  weary  in 
well  doing.  And  if  any  man  obey  not  our  word, 
note  that  man,  and  have  no  company  with  him,  that 
he  may  be  ashamed.     Yet   count   him   not   as   an 


104  BOOK    OF    THE    CHAPTER. 

enemy,  but  admonish  him  as  a  brother.     Now  the 
Lord  of  peace  himself  give  you  peace  always. 

The  passage  of  Scripture  here  cited  is  an  exhortation 
against  idleness  ;  and  is  very  appropriately  selected  to  be 
read  at  the  opening  of  a  chapter,  to  teach  us  that  as  Royal 
Arch  Masons  we  are  still  called  on  to  labor,  freely  and  with- 
out weariness.  Though  the  old  temple  be  destroyed,  we 
must  labor  in  building  the  new ;  though  the  word  be  lost,  we 
must  labor  for  its  recovery.  Masonic  labor  is  the  search  for 
the  word  —  the  search  after  Divine  truth.  This  and  this 
only  is  the  mason's  work,  and  the  word  is  his  reward. 

Labor,  said  the  old  monks,  is  worship — "  laborare  est  ora- 
re" — and  thus  in  our  sacred  retreats  do  we  worship— working 
for  the  truth— working  for  the  word— ever  looking  forward — 
casting  no  glance  behind — well  knowing  that,  "  if  any  will 
not  work,  neither  shall  he  eat :"  but  cheerily  hoping  for  the 
consummation  and  the  reward  of  our  labor  in  the  sublime 
knowledge  which  is  promised  to  him  who  plays  no  laggart's 
part ;  and  which,  when  this  earthly  temple  is  dissolved,  we 
shall  find  in  that  second  temple,  not  made  with  hands,  eter- 
nal in  the  heavens. 


LECTURE  AND  RECEPTION. 

The  lecture  in  the  Royal  Arch  degree  is  divided  into  two 
sections  ;  and  as  Webb  has  very  properly  said,  "  It  should  be 
well  understood  by  every  Royal  Arch  Mason,  as  upon  an  ac- 
curate acquaintance  with  it  will  depend  his  usefulness  at  our 
assemblies,  and  without  it  he  will  be  unqualified  to  perform 
the  duties  of  the  various  stations  in  which  his  services  may  be 
required  by  the  chapter."  But  beyond  this  assistance,  which 
it  gives  in  the  practical  working  of  the  ceremonial  of  the 
degree,  the  lecture  is  of  no  utility.  When  the  student  de- 
sires light  upon  the  history,  the  traditions  and  the  symbol- 


ROYAL    ARCH.  105 

ism  of  the  Royal  Arch,  lie  must  apply  to  other  sources,  and 
must  make  himself  acquainted  with  the  profane  as  well  as 
sacred  history  of  the  times  and  events  to  which  the  degree 
refers,  if  he  would  thoroughly  appreciate  its  esoteric  teach- 
ings. 

The  following  works,  among  others,  are  especially  recom- 
mended to  the  perusal  of  the  student  in  Royal  Arch  Mason- 
ry.    They  are  all  easily  accessible  : 

"  The  Antiquities  of  the  Jews,"  by  Flavius  Josephus  ;  the 
9th,  10th  and  11th  books. 

"  The  Old  and  New  Testament  connected  in  the  History 
of  the  Jews  and  Neighboring  Nations,"  by  Humphrey  Pri- 
deaux,  D.D.    Part  I.    Books  1,  2  and  3  are  of  essential  use. 

"A  System  of  Speculative  Masonry,"  by  Rev.  Salem 
Town,  A.M. ;  especially  the  13th  and  19th  chapters. 

"  Some  Account  of  the  Schisms  which  took  place  during 
the  last  century  amongst  the  Free  and  Accepted  Masons  in 
England,  showing  the  Presumed  Origin  of  the  Royal  Arch 
Degree ;  by  Rev.  Geo.  Oliver,  D.D. 

"  The  Insignia  of  the  Royal  Arch,  as  it  was  used  at  the  first 
establishment  of  the  degree,  illustrated  and  explained ;"  by 
the  same  author.  These  two  works  are  always  printed  to- 
gether ;  the  one  being  supplementary  to  the  other.  Morris 
has  republished  them  in  the  13th  volume  of  his  Universal 
Masonic  Library.  They  are  highly  interesting  ;  but  no  Roy- 
al Arch  Mason  can  expect  to  be  a  thorough  master  of  his 
science  unless  he  attentively  reads  the  following  : 

"  The  Historical  Landmarks  of  Freemasonry,"  by  Dr.  Ol- 
iver ;  from  the  33d  to  the  48th  chapter.     The  44th  chapter 
on  the  tetragrammaton  must  be  closely  studied. 
5* 


106 


BOOK    OF    THE    CHAPTER. 


FIRST  SECTION  OF  THE  LECTURE. 

The  first  section  explains  the  organization  of  a  chapter, 
and  the  stations  and  duties  of  its  officers.  With  this  sec- 
tion every  officer  of  a  chapter  should  be  intimately  ac- 
quainted. A  knowledge  of  it  is  essentially  neccessary  to 
all  who  are  engaged  in  the  ceremony  of  the  opening  of  a 
chapter. 


*     +      #• 

*       * 

4T-M        #      "W 

a?        ♦       ^ 

*'       *      P 

i*    f     b 

A  Royal  Arch  Chapter  represents  the  tabernacle  erected  by 
our  ancient  brethren  near  the  ruins  of  King  Solomon's  Temple. 


SYMBOLISM  OF  THE  VEILS. 

Blue,  is  emblematic  of  universal  friendship  and  benevolence, 
and  teaches  us  that  those  virtues  should  be  as  expansive  in  the 
breast  of  every  mason  as  the  blue  vault  of  heaven  itself 

Purple,  being  formed  by  a  due  admixture  of  blue  and  scarlet, 
is  intended  to  remind  us  of  the  intimate  connection  that  exists 
between  symbolic  masonry  and  the  Royal  Arch  degree. 


ROTAL    ARCH. 


107 


Scarlet,  is  emblematic  of  that  fervency  and  zeal  which  should 
actuate  all  Royal  Arch  Masons,  and  is  peculiarly  characteristic 
of  this  degree. 

•  White,  is  emblematic  of  that  purity  of  life  and  rectitude  of 
conduct  by  which  alone  we  com  expect  to  gain  admission  into  the 
holy  of  holies  above. 

SECOND  SECTION. 

The  Second  Section  of  the  Royal  Arch  Lecture  furnishes 
valuable  information  in  reference  to  the  events  that  are  com- 
memorated in  this  degree,  and  correctly  details  the  ceremony 
of  exaltation.  It  may,  for  convenience,  be  appropriately  di- 
vided into  two  clauses,  each  referring  to  a  different  historic 
period. 

FIRST  CLAUSE. 


Our  attention  is  here  invited  by  appropriate  symbolic  cer- 
emonies to  the  destruction  of  the  city  of  Jerusalem,  and  the 
temple  of  the  Lord  by  the  Chaldean  monarch  Nebuchad- 
nezzar, who  carried  the  Jews  as  captives  into  Babylon. 

The  following  passages  of  Scripture  are  to  be  recited 
during  this  clause  of  the  ceremony  of  exaltation  : 


mmm 


! 


108  BOOK    OF    THE    CHAPTER. 

Isaiah  xlii.  16. 

I  will  bring  the  blind  by  a  way  that  they  knew 
not  ;  I  will  lead  them  in  paths  that  they  have  not 
known  ;  I  will  make  darkness  light  before  them, 
and  crooked  things  straight :  these  things  will  I  do 
unto  them  and  not  forsake  them. 

As  the  return  of  the  captives  from  Babylon  forms  a  promi- 
nent reference  in  the  Koyal  Arch  degree,  it  was  exceedingly 
appropriate  to  commence  the  ritual  by  a  selection  of  these 
words  from  Isaiah,  which  form  a  part  of  that  series  of  sub- 
lime chapters  in  which,  as  Bishop  Lowth  remarks,  "  the  re- 
turn of  the  Jews  from  the  captivity  of  Babylon  is  the  first, 
though  not  the  principal  thing  in  the  prophet's  view." 
These  verses,  in  particular,  contain  a  promise  of  guidance 
and  protection  to  the  captives  through  the  uncultivated 
deserts  and  barbarous  people  that  were  interposed  between 
Babylon  and  Jerusalem.  Of  course  it  has  a  sublimer  pro- 
phetic sense,  which  the  pious  and  intelligent  candidate  will 
readily  apply.  Masonically  it  is  analogous  to  a  similar  en- 
couragement given  in  the  commencement  of  the  Entered 
Apprentice's  degree  to  him  who  puts  his  trust  in  God.  It 
is  well,  on  all  such  occasions,  in  the  incipiency  of  his  ma- 
sonic journey  to  remind  the  candidate  that  lie  is  in  the  hands 
of  a  true  and  trusty  friend  in  whom  he  may  well  confide, 
which  friend  is  none  other  than  the  G  A  O  T  U. 


* 

* 

* 

* 

* 

# 

* 

* 

* 

* 

* 

* 

ROYAL    ARCH. 


109 


The  Divine  Master  has  said,  "  he  that  humbleth  himself 
shall  be  exalted,"  (Luke  xxiii.  11  ;)  and  thus  after  being 
first  taught  to  put  his  trust  in  God  as  a  faithful  friend  and 
guide,  the  recipient  next  learns  by  an  impressive  ceremony 
the  necessity  of  humiliation  and  self-abasement.  Humility 
is  an  essential  virtue  to  all  who  are  engaged  in  the  search 
after  truth.  Plato  sajTs,  that  truth  lies  concealed  in  a  well, 
which  thought  may  perhaps  be  intended  to  teach  us  that 
we  should  look  for  it  in  the  humblest  places.  Humility  is 
a  virtue  carefully  inculcated  throughout  the  Sacred  Scrip- 
tures, as  ever  meeting  its  reward  in  subsequent  exaltation. 
It  is  with  diffidence  and  humility  that  the  wise  man  should 
approach  such  mysterious  subjects  as  the  nature  and  attri- 
butes of  Deity.  The  mason  who  seeks  advancement  must 
lay  aside  all  pride  and  arrogance,  and  with  an  humble 
spirit,  a  readiness  to  learn,  and  an  anxiety  to  be  taught, 
must  throw  himself  at  the  feet  of  his  preceptor  and  receive 
the  new  light  and  truth  for  which  he  craves.  And  so  the 
candidate  for  the  sublime  mysteries  of  this  august  degree 
is  first  to  learn  on  its  very  threshold  to  bow  his  head  and 
to  stoop  low,  ever  remembering  that,  he  that  humbleth 
himself  shall  be  exalted. 

During  the  ceremony  of  exaltation,  it  is  proper  to  recite 
the  following 

PRAYER. 


>l 


Supreme  Architect  of  the  Universe,  who,  by 
thine  Almighty  Word,  didst  speak  into  being  the  stu- 


110  BOOK    OF    THE    CHAPTER. 

pendous  arch  of  heaven,  and  for  the  instruction  and 
pleasure  of  thy  rational  creatures,  didst  adorn  us 
with  greater  and  lesser  lights,  thereby  magnifying 
thy  power,  and  endearing  thy  goodness  unto  the  sons 
of  men  :  We  humbly  adore  and  worship  thine  un- 
speakable perfection.  We  bless  thee,  that  when 
man  had  fallen  from  his  innocence  and  happiness, 
thou  didst  leave  him  the  powers  of  reasoning,  and 
capacity  of  improvement  and  of  pleasure.  We  thank 
thee  that  amidst  the  pains  and  calamities  of  our 
present  state,  so  many  means  of  refreshment  and 
satisfaction  are  reserved  to  us,  while  traveling  the 
rugged  path  of  life  ;  especially  would  we,  at  this  time, 
render  thee  our  thanksgiving  and  praise  for  the 
institution,  as  members  of  which  we  are  at  this  time, 
assembled,  and  for  all  the  pleasures  we  have  derived 
from  it.  We  thank  thee  that  the  few  here  assembled 
before  thee,  have  been  favored  with  new  induce- 
ments, and  been  laid  under  new  and  stronger  obliga- 
tions of  virtue  and  holiness.  May  these  obligations, 
0  blessed  Father!  have  their  full  effect  upon  us. 
Teach  us,  we  pray  thee,  the  true  reverence  of  thy 
great,  mighty,  and  terrible  name.  Inspire  us  with 
a  firm  and  unshaken  resolution  in  our  virtuous  pur- 
suits. Give  us  grace  diligently  to  search  thy  word 
in  the  book  of  nature,  wherein  the  duties  of  our 
high  vocation  are  inculcated  with  divine  authority. 


ROYAL    ARCH.  Ill 

May  the  solemnity  of  the  ceremonies  of  our  institu- 
tion be  duly  impressed  on  our  minds,  and  have  a 
happy  and  lasting  effect  on  our  lives  !  0  thou,  who 
didst  aforetime  appear  unto  thy  servant  Moses  in  a 
flame  of  fire  out  of  the  midst  of  a  bush,  enkindle,  we 
beseech  thee,  in  each  of  our  hearts,  a  flame  of  devo- 
tion to  thee,  of  love  to  each  other,  and  of  charity 
to  all  mankind  !  May  all  thy  miracles  and  mighty 
works  fill  us  with  thy  dread,  and  thy  goodness  im- 
press us  with  a  love  of  thy  holy  name  !  May  Holi- 
ness to  the  Lord,  be  engraven  upon  all  our  thoughts, 
words,  and  actions  !  May  the  incense  of  piety  as- 
cend continually  unto  thee,  from  the  altar  of  our 
hearts  and  burn  day  and  night,  as  a  sacrifice  of 
sweet  smelling  savor,  well  pleasing  unto  thee ! 
And  since  sin  has  destroyed  within  us  the  first 
temple  of  purity  and  innocence,  may  thy  heavenly 
grace  guide  and  assist  us  in  rebuilding  a  second 
temple  of  reformation,  and  may  the  glory  of  this 
latter  house,  be  greater  than  the  glory  of  the  former ! 
So  mote  it  be.     Amen. 

"  The  fraternity,"  says  Bro.  Scott,*  are  taught  the  neces- 
sity of  appealing  to  the  throne  of  heaven  before  entering 
upon  any  important  undertaking.  To  the  Father  of  all 
we  must  ask  for  strength  and  power  to  support  us  in  every 
trial,  duty,  and  emergency  in  life.  It  is  not  difficult  for  us 
to  learn  who  taught  us  to  pray,  and  how  to  pray.     The 

*  Analogy  of  Anc.  Craft  Masonry,  p.  83. 


112  BOOK    OF    THE    CHAPTER. 

Holy  One  prompts  the  sinful  heart  to  plead  for  forgiveness, 
and  ask  for  heavenly  things." 

Kneeling  is  the  appropriate  attitude  in  which  this  sublime 
prayer  should  be  offered  up.  "  Kneeling,"  says  Horne,* 
"  was  ever  considered  to  be  the  proper  posture  of  supplica- 
tion, as  it  expressed  humility,  contrition,  and  subjection. 
For  as  among  the  ancients,  the  forehead  was  consecrated 
to  genius,  the  ear  to  memory,  and  the  right  hand  to  faith, 
so  the  knees  were  consecrated  to  mercy." 


The  extended  duties  and  obligations  of  this  degree  are 
next  referred  to  by  those  impressive  ceremonies  which  are 
peculiar  to  Freemasonry.  The  obligations  imposed  by  ex- 
altation to  this  august  degree,  although  of  the  most  solemn 
nature,  are  still  eminently  practical  in  their  nature,  for  it 
must  be  remembered,  to  borrow  the  language  of  a  distin- 
guished brother,!  that  as  "  the  order  of  masonry  was  insti- 
tuted for  the  improvement  of  mankind,  so  it  demands  the 
performance  of  no  duty,  the  practice  of  no  principle  that 
is  extravagant  or  impracticable." 

*  Intro,  to  Crit.  Study  and  Kr.owl.  of  the  Holy  Script,  v.  ii.,  part  iii.,  ch.  v., 
sect,  ii.,  p.  131.  t  Albert  Pike. 


ROYAL    ARCH. 


113 


Exodfs  iii.  1-6.  ^ 

Now  Moses  kept  the  flock  of  Jethro  his  father-in- 
law,  the  priest  of  Midian  ;  and  he  led  the  flock  to 


114  BOOK    OF    THE    CHAPTER. 

the  back  side  of  the  desert,  and  came  to  the  moun- 
tain of  God,  even  to  Horeb.  And  the  angel  of  the 
Lord  appeared  unto  him  in  a  flame  of  fire  out  of  the 
midst  of  a  bush,  and  he  looked,  and,  behold  the  bush 
burned  with  fire,  and  the  bush  was  not  consumed. 

And  when  the  Loud  saw  that  he  turned  aside  to 
see,  God  called  to  him  out  of  the  bush  and  said, 
Moses,  Moses  !  And  he  said,  Here  am  I.  And  he 
said,  Draw  not  nigh  hither  :  put  oil  thy  shoes  from 
off  thy  feet,  for  the  place  whereon  thou  standest  is 
holy  ground.  Moreover  he  said,  I  am  the  God  of 
thy  father,  the  God  of  Abraham,  the  God  of  Isaac, 
and  the  God  of  Jacob.  And  Moses  hid  his  face,  for 
he  was  afraid  to  look  upon  God. 


THE   BURNING   BUSH.     . 

It  was  at  the  Burning  Busli  that  Moses  received  that  di- 
vine commission  in  fulfillment  of  which  he  composed  the 
Pentateuch.  And  as  it  is  from  these  writings  of  Moses 
that  we  derive  all  those  significant  teachings  by  which  a 
Royal  Arch  Mason  is  eminently  distinguished  from  the  rest 
of  the  fraternity,  it  is  peculiarly  appropriate  to  introduce 
the  instructions,  hereafter  to  be  given,  by  a  recital  of  the 
passage  which  details  the  circumstances  under  which  the 
Jewish  lawgiver  received  the  power  and  authority  to  per- 
form those  miracles  which  are  referred  to  in  subsequent 
parts  of  the  degree. 

But  the  Burning  Busb,  as  the  spot  where  the  G.  A.  O.  T.  U. 
first  made  himself  known  to  Moses,  and  through  him  to  his 
chosen  people,  becomes  to  the  Royal  Arch  Mason,  the  source 


RO/AL    AllCII. 


115 


of  light  and  knowledge,  and  takes  the  position  occupied  by 
the  East  in  symbolic  masonry.  And  hence,  in  some  of  the 
higher  degrees,  masonic  documents  are  dated  not  from  "the 
East"  but  from  the  "B.\  B.\"  that  is,  the  Burning  Bush. 

The  following  passages  of  Scripture  are  read  with  im- 
pressive ceremonies : 

II.  Chkonicles,  xxx vi.  11-20. 

Zedekiah  was  one-and- 
twenty  years  old  when  he 
began  to  reign,  and  reigned 
eleven  years  in  Jerusalem. 
And  he  did  that  which  was 
evil  in  the  sight  of  the  Lord 
his  God,  and  humbled  not  him- 
self before  Jeremiah  the  prophet 
speaking  from  the  mouth  of  the 
Lord.  And  he  also  rebelled  against 
king  Nebuchadnezzar ;  but  lie  stiffen- 
ed his  neck,  and  hardened  his  heart, 
from  turning  unto  the  Lord  God  of  Israel.  More- 
over, all  the  chief  of  the  priest?,  and  the  people, 
transgressed  very  much  after  all  the  abominations 
of  the  heathen;  and  polluted  the  house  of  the  Lord, 
which  he  had  hallowed  in  Jerusalem.  And  the  Lord 
God  of  their  fathers  sent  to  them  Iry  his  messengers, 
rising  up  betimes  and  sending  ;  because  he  had  com- 
passion on  his  people,  and  on  his  dwelling  place. 
But  they  mocked  the  messengers  of  God,  and  des- 


116  BOOK    OF    THE    CHAPTER. 

pised  his  words,  and  misused  his  prophets,  until  the 
wrath  of  the  Lord  arose  against  his  people,  till  there 
Avas  no  remedy.  Therefore  he  brought  upon  them  the 
king  of  the  Chaldees,  who  slew  their  young  men  with 
the  sword  in  the  house  of  their  sanctuary,  and  had 
no  compassion  on  young  man  or  maiden,  old  man, 
or  him  that  stooped  for  age  ;  he  gave  them  all  into 
his  hand.  And  all  the  vessels  of  the  house  of  God, 
great  and  small,  and  the  treasures  of  the  house  of 
the  Lord,  and  treasures  of  the  king,  and  of  his 
princes  ;  all  these  he  brought  to  Babylon.  And 
they  burnt  the  house  of  God,  and  brake  down  the 
wall  of  Jerusalem,  and  burnt  all  the  palaces  thereof 
with  fire,  and  destroyed  all  the  goodly  vessels  there- 
of. And  them  that  had  escaped  from  the  sword  car- 
ried he  away  to  Babylon ;  where  they  were  servants 
to  him  and  his  sons,  until  the  reign  of  the  kingdom 
of  Persia. 


THE  DESTRUCTION  OF  JERUSALEM. 

The  Temple  was  destroyed  in  the  year  of  the  world  3416 
and  588  years  before  the  birth  of  Christ,  being  just  416 
years  since  its  dedication  by  King  Solomon.  For  a  more 
particular  detail  of  the  events  connected  with  the  destruc- 
tion of  the  temple,  the  reader  is  referred  to  the  first  lecture 
on  the  Royal  Arch  history  appended  to  this  book. 

With  the  destruction  of  the  temple  and  the  city  of  Jeru- 
salem and  the  carrying  of  the  Jews  into  captivity,  ends  the 
first  clause  of  the  Royal  Arch  reception. 


RCTi  AL    ARCH. 

SECOND  CLAUSE. 


117 


Le  1 


The  second  clause  commences  by  a  reference  to  that  happy 
period  when  Cyrus,  having  overthrown  the  Chaldean  dy- 
nasty, restored  the  captive  Jews  to  liberty  and  permitted 
them  to  return  to  Jerusalem  for  the  purpose  of  rebuilding 
the  house  of  the  Lord. 

The  ceremonies  begin  by  a  recital  of  the  following  pas- 
sages of  Scripture : 

C.\  H.\ 

Now  in  the  first  year  of  Cyrus,  king  of  Persia,  the 
Lord  stirred  up  the  spirit  of  Cyrus,  king  of  Persia, 
that  he  made  a  proclamation  throughout  all  his  king- 
dom, and  put  it  also  in  writing,  saying  :  Thus  saith 
Cyrus,  king  of  Persia,  the  Lord  God  of  heaven  hath 
given  me  all  the  kingdoms  of  the  earth,  and  he  hath 
charged  me  to  build  him  an  house  at  Jerusalem, 
which  is  in  Judah.  Who  is  there  among  you  of  all 
his  people?  his  God  be  with  him,  and  let  him  go  up 
to  Jerusalem,  which  is  in  Judah,  and  build  the  house 
of  the  Lord  God  of  Israel,  which  is  in  Jerusalem.* 

*  Ezra  i.  1-3. 


/ 


V 


]18  BOOK    OF    THE    CHAPTER. 

P.-.  S.\ 
And  Moses  said  unto  God,  Behold !  when  I  come 
unto  the  children  of  Israel,  and  shall  say  unto  them: 
the  God  of  your  fathers  hath  sent  me  unto  you,  and 
they  shall  say  to  me,  What  is  his  name?  What  shall 
I  say  to  them  ?  * 

C.\  II. \ 
And  God  said  unto  Moses,  I  am  that  I  am  :  And 
thus  shalt  thou  say  unto  the  children  of  Israel,  I  am 
hath  sent  me  unto  you.t 

The  Egyptians  worshipped  the  Sun  as  their  chief  deity, 
under  the  appellation  of  ON,  and  it  was  to  distinguish  him- 
self as  the  true  and  only  God  that  Jehovah  in  the  passage 
just  recited  instructed  Moses  to  inform  the  Iraelites  that  he 
came  to  them  by  the  authority  of  him  who  was  I  AM  THAT 
I  AM,  which  term  signifies  the  Self  Existent  Being.  This 
method  of  denoting  the  Supreme  Deity  was  adopted  by  the 
Jews  under  the  teachings  of  Moses,  and  distinguished  them 
from  all  heathen  nations  of  the  world.  It  became,  therefore, 
the  shibboleth,  as  it  were,  of  their  religion,  and  was  appro- 
priately selected  as  a  token  by  which  the  captives  might  on 
their  arrival  at  Jerusalem,  prove  themselves  to  be  the  true 
children  of  the  covenant  and  worthy  to  be  employed  in  the 
task  of  rebuilding  the  house  of  the  Lord. 

THE  RETURN  OF  THE  JEWS  FROM  THE 
CAPTIVITY. 

The  return  of  the  captives  from  Babylon  to  Jerusalem 
through  a  barren  Avilderness  beset  by  hostile  tribes  and  ovei 
a  dry  desert  unsupplied  with  water  to  quench  their  thirst,  or 

*  Exodus  iii.  13.  t  Exodus  iii.  14. 


ROYAL    ARCH.  119 

any  means  of  subsistence,  must  have  proved  to  these  weary 
and  footsore  pilgrims  a  rough  and  rugged  road.  The  pas- 
sages of  Scripture  selected  as  a  memorial  of  the  tribulations 
of  that  journey  are  appropriately  taken  from  those  Psalms 
which  are  supposed  to  have  been  written  by  David  when  in 
circumstances  of  great  distress — the  fust  when  he  was  flying 
from  the  anger  of  Saul ;  the  second  when  concealed  in  the 
cave  of  En-gedi  from  the  persecutions  of  his  enemies  ;  and 
the  last,  when  in  great  sorrow  on  account  of  the  rebellion 
of  his  son  Absalom.  They  are  here,  however,  referred,  as 
they  have  been  by  some  commentators,  to  the  condition  of 
the  exiles  at  Babylon. 

Psalm,  cxli. 

Lord,  I  cry  unto  thee  :  make  haste  unto  me  ;  give 
ear  unto  my  voice.  Let  my  prayer  be  set  forth  be- 
fore thee,  as  incense  :  and  the  lifting  up  of  my  hands 
as  the  evening  sacrifice.  Set  a  watch,  0  Lord,  be- 
fore my  mouth  ;  keep  the  door  of  my  lips.  Incline 
not  my  heart  to  any  evil  thing,  to  practice  wicked 
works  with  men  that  work  iniquity.  Let  the  right- 
eous smite  me  ;  it  shall  be  a  kindness  :  and  let  him 
reprove  me  ;  it  shall  be  an  excellent  oil.  Mine  eyes 
are  unto  thee,  0  God  the  Lord  ;  in  thee  is  my  trust  ; 
leave  not  my  soul  destitute.  Keep  me  from  the 
snare  which  they  have  laid  for  me,  and  the  gins  of 
the  workers  of  iniquity.  Let  the  wicked  fall  into 
their  own  nets,  whilst  that  I  withal  escape. 


120  BOOK    OF    THE    CHAPTER. 

Psalm  cxlii. 

I  cried  unto  the  Lord  with  my  voice  ;  with  my 
voice  unto  the  Lord  did  I  make  my  supplication.  I 
poured  out  my  complaint  before  him  ;  I  showed  be- 
fore him  my  trouble.  When  my  spirit  was  over- 
whelmed within  me,  then  thou  knewest  my  path. 
In  the  way  wherein  I  walked,  have  they  privily  laid 
a  snare  for  me.  I  looked  on  my  right  hand,  and 
beheld,  but  there  was  no  man  that  would  know  me  ; 
refuge  failed  me :  no  man  cared  for  my  soul.  I 
cried  unto  thee,  0  Lord  ;  I  said,  Thou  art  my  refuge 
and  my  portion  in  the  land  of  the  living.  Attend 
unto  my  cry,  for  I  am  brought  very  low ;  deliver 
me  from  my  persecutors  ;  for  they  are  stronger  than 
I.  Bring  my  soul  out  of  prison,  that  I  may  praise 
thy  name. 


#        *         *         *        *        * 

Psalm  clxiii. 

Hear  my  prayer,  0  Lord  ;  give  ear  *to  my  suppli- 
cations :  in  thy  faithfulness  answer  me,  and  in  thy 
righteousness.  And  enter  not  into  judgment  with 
thy  servant :  for  in  thy  sight  shall  no  man  living  be 
justified. 

For  the  enemy  hath  persecuted  my  soul ;  he 
hath  made  me  to  dwell  in  darkness.     Therefore 


ROYAL    ARCH.  121 

is  my  spirit  overwhelmed  within  me  ;  my  heart  with- 
in me  is  desolate.  Hear  me  speedily,  0  Lord  :  my 
spirit  faileth  :  hide  not  thy  face  from  me,  lest  I  be 
like  unto  them  that  go  down  into  the  pit.  Cause 
me  to  hear  thy  loving  kindness  in  the  morning  ;  for 
in  thee  do  I  trust :  cause  me  to  know  the  way 
wherein  I  should  walk,  for  I  lift  up  my  soul  unto 
thee.  Bring  my  soul  out  of  trouble,  and  of  thy 
mercy  cut  off  mine  enemies  :  for  I  am  thy  servant. 


But  rough  and  rugged  as  was  the  road,  and  long  and  toil- 
some as  was  the  march,  it  at  last  came  to  an  end,  and  the 
weary  sojourners  were  blessed  with  a  sight  of  the  ruined 
walls  of  Jerusalem  and  the  glistening  tents  of  their  brethren. 
Here  they  turned  aside  to  rest ;  and  here  too  we  may  pause 
in  our  review  of  the  ritual,  to  investigate  the  nature  of  the 
temporary  tabernacle  which  is  said  to  have  been  erected 
by  the  Jewish  leaders  near  the  ruins  of  the  temple. 


THE  TABERNACLE. 
We  are  not  to  suppose  that  the  tabernacle  represented  in 
the  ceremonies  of  the  Royal  Arch  degree  is  an  exact  copy 
of  the  tabernacle  constructed  by  Moses,  and  which  served 
as  a  pattern  for  that  erected  by  Zerubbabel  and  his  col- 
leagues near  the  ruins  of  King  Solomon's  Temple.  It  is 
unnecessary  here  to  enter  into  an  elaborate  description  of  the 
Mosaic  tabernacle  ;  it  will  be  sufficient  to  say  that  although 
the  colors  of  the  veils  were  the  same,  namely,  blue,  purple, 
6 


122  BOOK    OF    THE    CHAPTER. 

scarlet,  and  fine  linen,  yet  their  disposition  was  entirely  dif- 
ferent from  that  observed  in  the  tabernacle  of  the  Royal  Arch. 

This  is,  however,  a  matter  of  not  the  slightest  importance 
to  the  substantial  character  and  design  of  the  degree.  The 
tabernacle  erected  by  Zerubbabel  and  the  restored  captives 
was  intended  for  practical  purposes  of  religious  observance, 
and  was  obliged  to  be  constructed  according  to  the  exact 
specifications  laid  down  in  the  twenty-sixth  chapter  of  Ex- 
odus. The  tabernacle  used  in  Freemasonry  is  altogether 
symbolical,  and  therefore  architectural  correctness  was  by 
no  means  necessary  to  the  preservation  of  the  symbols  in- 
culcated by  it. 

It  is  the  same  thing  in  respect  to  the  analogy  of  the  blue 
lodge  to  Solomon's  temple.  The  former  is  a  representation 
of  the  latter,  only  in  a  symbolic  sense.  And  yet  a  great  su- 
perfluity of  learning  has  been  wasted  by  some  writers  to 
j>rovc  that  the  whole  system  of  Freemasonry  is  a  failure, 
simply  because  the  position,  the  form  and  decorations  of  the 
temple  are  not  accurately  preserved  in  every  village  lodge 
room  throughout  the  country.  For  instance,  Dr.  Dalcho, 
in  his  "  Orations,"  thinks  he  discovers  an  insurmountable 
error  in  the  ritual  of  the  Master's  degree,  because  in  the 
ancient  temple  "  there  was  a  gate  on  the  north  side,  but 
none  on  the  icest,  because  the  Sanctum  Sanctorum  was  built 
there."  Dalcho,  in  this  passage,  as  well  as  in  many  others 
of  the  same  work,  and  in  the  notes  to  his  Ahiman  Rezon, 
shows  very  conclusively  that  he  was  not  intimately  conver- 
sant with  the  esoteric  symbolism  of  the  order.  It  is  essen- 
tial to  the  symbolic  instruction  of  Masonry,  that  there  should 
be  a  gate  on  the  west  and  none  on  the  north  of  the  lodge, 
but  it  by  no  means  affects  the  integrity  of  our  system  that 
a  different  arrangement  existed  at  the  temple.  We  must 
preserve  the  symbolism,  but  we  may  neglect  the  architec- 
tural details. 

So  in  the  Masonic  tabernacle,  the  four  colors  of  the  veils 
in  the  Mosaic  tabernacle  have  been  preserved  because  these 


ROYAL    ARCH.  123 

colors  are  symbolic ;  but  no  attention  has  been  paid  to  their 
correct  distribution,  as  in  this  there  was  no  symbolism. 

We  say  then,  with  these  explanatory  remarks,  that  in  the 
Royal  Arch  degree,  we  represent  the  tabernacle  erected  by  our 
ancient  brethren  near  the  ruins  of  King  Solomon's  temple. 

Prideaux  denies  that  any  such  tabernacle  was  erected  by 
the  captives  on  their  return  ;  but  Bishop  Patrick,  an  almost 
equally  learned  authority,  thinks  that  there  was ;  and  says, 
in  his  Commentary  on  1  Chron.  ix.  11,  "As  before  the  first 
temple  was  built  there  was  a  tabernacle  for  divine  service, 
so  after  the  second  was  founded,  they  erected  a  tabernacle 
till  this  temple  could  be  finished.  Without  which  they 
could  not  have  performed  the  several  parts  of  the  worship 
of  God  which  were  annexed  to  the  several  parts  of  the 
holy  places,  according  to  law." 

Reason,  as  well  as  masonic  tradition,  support  the  opinion 
of  Bishop  Patrick. 

THE  SIGNS  OF  MOSES. 
The  reference  in  a  previous  part  of  the  degree  to  the  Burn- 
ing Bush,  where  God  first  made  his  true  name  known  to 
Moses,  has  prepared  the  mind  for  the  reception  of  those 
other  revelations  of  the  divine  interview,  in  which  the  Deity 
communicated  to  the  patriarch  those  miraculous  signs  by 
which  he  was  to  convince  the  people  to  whom  he  was  to 
be  sent  of  the  truth  of  his  mission.  And  hence  we  now 
begin  to  recite  from  the  books  of  Moses  the  account  of  the 
establishment  of  these  signs.  The  symbolism  is  here  worthy 
of  attention.  As  these  signs  were  ordained  by  their  divine 
author  to  establish  the  authority  of  the  mission  in  which 
the  Jewish  lawgiver  was  to  be  engaged  in  rescuing  his  peo- 
ple from  the  darkness  of  Egyptian  idolatry,  and  in  bring- 
ing them  to  the  knowledge  and  worship  of  the  true  God, 
so  are  they  here  symbolic  of  the  evidence  which  every 
mason  is  to  give  of  his  mission  in  rescuing  himself  from 
the  bondage  of  falsehood  and  in  searching  for  divine  truth 


124  BOOK    OF    THE    CHAPTER. 


Exodus  iv.  1 — 5. 

And  Moses  answered  and  said,  But  behold,  they 
will  not  believe  me,  nor  hearken  unto  my  voice  :  for 
they  will  say,  The  Lord  hath  not  appeared  unto 
thee.  And  the  Lord  said  unto  him,  What  is  that 
in  thine  hand  ?  And  he  said,  A  rod.  And  he  said, 
Cast  it  on  the  ground  :  and  he  cast  it  on  the  ground, 
and  it  became  a  serpent ;  and  Moses  fled  from  before 
it.  And  the  Lord  said  unto  Moses,  Put  forth  thine 
hand,  and  take  it  by  the  tail.  And  he  put  forth  his 
hand  and  caught  it,  and  it  became  a  rod  in  his  hand. 
That  they  may  believe  that  the  Lord  God  of  their 
fathers,  the  God  of  Abraham,  the  God  of  Isaac,  and 
the  God  of  Jacob,  hath  appeared  unto  thee. 

The  serpent  has  always  been  considered  by  masonic  wri- 
ters as  a  legitimate  symbol  of  Freemasonry,  and  yet  it  is 
singular  that  in  the  whole  ritual  of  the  York  rite  this  is  the 
only  instance  in  which  any  allusion  is  made  to  it.  In  the 
other  masonic  systems  it  is,  however,  repeatedly  referred 
to.  Dr.  Oliver  says  that,  "  amongst  masons  it  serves  to  re- 
mind us  of  our  fall  in  Adam  and  our  restoration  in  Christ." 
These  events  are  symbolically  represented  in  masonry  by 
the  loss  and  recovery  of  the  word.  Hence  the  reference  in 
this  place  to  the  symbol  of  the  serpent  must  in  this  view 
be  considered  as  peculiarly  appropriate. 


ROYAL    ARCH. 


125 


In  the  course  of  these  ceremonies  reference  is  made  at  dif- 
ferent times,  to  three  important  constructions  in  Scriptural 
history,  namely,  the  three  arks  and  the  three  tabernacles. 

Here  our  attention  is  invited  by  memorial  words  to  the  first 
ark,  the  ark  of  safety,  which  was  constructed  by  Shem,  Ham 
and  Japhet,\mdeY  the  superintendence  of  Noah,  and  in  which, 
as  a  tabernacle  of  refuge,  the  chosen  family  took  temporary 
shelter  until  the  subsidence  of  the  waters  of  the  deluge.* 


\ 


Exodus  vi.  4-8. 

And  the  Lord  said  furthermore  unto  him,  Put  now 
thine  hand  into  thy  bosom ;  and  he  put  his  hand  into 
his  bosom ;  and  when  he  took  it  out,  behold,  his  hand 
was  leprous  as  snow.  And  he  said,  Put  thine  hand 
into  thy  bosom  again  ;  and  he  put  his  hand  into  his 
bosom  again  ;  and  he  plucked  it  out  of  his  bosom, 
and,  behold,  it  was  turned  again  as  his  other  flesh. 
And  it  shall  come  to  pass,  if  they  will  not  believe    / 

*  That  the  ark  of  Noah  was  also  a  tabernacle  of  Jehovah  is  the  opinion  of 
many  learned  biblical  commentators.  Dr.  Jarvis,  speaking  of  the  zohar, 
which  in  our  common  version  of  Genesis  vi.  16,  has  been  translated ';  win- 
dow,11 says,  "  I  take  it  to  have  been  the  Divine  ShechiDah  or  glory  of  Jeho- 
vah, dwelling  between  the  cherubim,  which  were  now  brought  from  their 
place  at  the  east  of  Eden,  as  the  ark  afterwards  was  from  the  Holy  of  Holies 
of  the  Tabernacle  into  the  Holy  of  Holies  of  the  first  Temple.11 — Church  of  the 
Redeemed*.     Vol.  1,  p.  20.  note  8. 


w- 


126  BOOK    OF    THE    CHAPTER. 

thee,  neither  hearken  to  the  voice  of  the  first  sign, 
that  they  will  believe  the  voice  of  the  latter  sign. 

Here,  again,  in  the  hand  becoming  leprous  and  being  then 
restored  to  soundness,  we  have  a  repetition  of  the  reference 
to  the  loss  and  the  recovery  of  the  word ;  the  word  itself 
being  but  a  symbol  of  divine  truth,  the  search  for  which 
constitutes  the  whole  science  of  Freemasonry,  and  the 
symbolism  of  which  pervades  the  whole  system  of  initiation 
from  the  first  to  the  last  degree. 

And  here  we  have  an  allusion  to  the  second  ark  and  taber- 
nacle, the  ark  of  the  covenant  and  the  tabernacle  in  the 
wilderness,  which  were  constructed  by  3foses,  Aholiab  and 
Bezaleel,  as  we  find  recorded  in  Exodus  xxxvi.  2,  "And  Moses 
called  Bezaleel  and  Aholiab,  and  every  wise-hearted  man  in 
whose  heart  the  Lord  had  put  wisdom,  even  every  one  whose 
heart  stirred  him  up,  to  come  unto  the  work  to  do  it."  And 
in  a  previous  passage  (xxxi.  1-7),  "And  the  Lord  spake  unto 
Moses,  saying,  See,  I  have  called  by  name  Bezaleel,  the  son 
of  Uri,  the  son  of  Hur,  of  the  tribe  of  Judah,  and  I  have 
filled  him  with  the  Spirit  of  God  in  wisdom,  and  in  under- 
standing, and  in  knowledge,  and  in  all  manner  of  workman- 
ship, to  devise  cunning  works,  to  work  in  gold,  and  in  sil- 
ver, and  in  brass,  and  in  cutting  of  stones  to  set  them,  and 
in  carving  of  timber,  to  work  in  all  manner  of  workmanship. 
And  I,  behold,  I  have  given  with  him  Aholiab,  the  son  of 
Ahisamach,  of  the  tribe  of  Dan,  and  in  the  hearts  of  all  that 
are  wise-hearted  I  have  put  wisdom  that  they  may  make  all 
that  I  have  commanded  thee :  the  tabernacle  of  the  congre- 
gation, and  the  ark  of  the  testimony,  and  the  mercy  seat 
that  is  thereupon,  and  all  the  furniture  of  the  tabernacle."* 

*  The  reference  at  this  place  which  is  made  in  some  chapters  to  Adoniram, 
who  was  one  of  the  craftsmen  at  the  temple  of  Solomon,  and  the  mixture  of 
his  name  with  that  of  two  of  the  sons  of  Noah  who  lived  almost  two  thousand 
years  before  him,  is  so  preposterous  an  anachronism,  as  to  prove  that  it  is 
a  palpable  innovation,  at  first  introduced  by  some  ignorant  ritualist,  and  per- 


ROYAL    ARCH. 


12/ 


Exodus  iv.  9.  \ 

And  it  shall  come  to  pass,  if  they  will  not  believe 
also  these  two  signs,  neither  hearken  unto  thy  voice, 
that  thou  shalt  take  of  the  water  of  the  river,  and 
pour  it  upon  the  dry  land :  and  the  water  which 
thou  takest  out  of  the  river,  shall  become  blood  upon  / 
the  dry  land. 

The  last  miraculous  sign  by  which  Moses  was  to  establish 
his  authority  and  to  prove  his  mission  among  the  Jews  and 
the  Egyptians  is  here  recited.  Masonically  it  bears  the  same 
symbolic  reference  as  the  other  two,  to  a  change  for  the  better 
— from  a  lower  to  a  higher  state — from  the  elemental  water  in 
which  there  is  no  life,  to  the  blood  which  is  the  life  itself — 
from  darkness  to  light.  The  progress  is  still  onward  to  the 
recovery  of  that  which  had  been  lost,  but  which  is  yet  to 
be  found. 

And  here  we  find  an  allusion  to  the  tabernacle  erected  for 
temporary  worship  by  Joshua,  Haggai  and  Zerubbctbel,  and  to 
that  imitative  ark  for  whose  history  we  are  traditionally  said 
to  be  indebted  to  the  exertions  of  those  illustrious  personages. 

petuated  by  subsequent  carelessness.  It  cannot  be  explained  on  any  prin- 
ciples of  symbolism ;  it  is  supported  by  none  of  the  writers  on  Eoyal  Arch 
Masonry,  all  of  whom  here  make  the  reference  to  the  constructors  of  the 
tabernacle  and  ark  of  the  testimony ;  and  ft  is  absurd  and  nonsensical,  and 
therefore  manifestly  not  masonic.  These  three  rules — the  fitness  of  sym- 
bolism, the  allusions  and  authority  of  learned  writers,  and  the  absence  o' 
absurdity,  are  excellent  ones  forjudging  in  all  disputed  questious  of  ritualism 
where  the  nature  of  oral  tradition  deprives  us  of  any  others  more  direct. 


128 


BOOK    OF    THE    CHAPTER. 


The  signet  of  ZeruolaM,  which  is  adopted  as  one  of  the 
Royal  Arch  symbols,  will  be  explained  after  the  recital  of 
the  passage  of  Scripture  which  refers  to  it. 


Haggai  ii.  2-8. 


In  that  day,  saith  the  Lord  of  hosts,  will  I  take 
thee,  0  Zerubbabel,  my  servant,  the  son  of  Shealtiel, 
saith  the  Lord,  and  will  make  thee  as  a  signet :  for 
I  have  chosen  thee,  saith  the  Lord  of  hosts. 


THE    SIGNET   OF   ZERUBBABEL. 

The  signet  of  Zerubbabel,  or,  as  it  is  more  properly  ex- 
plained, the  signet  of  trxdli,  is  in  this  place  a  symbol  of  the 
promise  that  *  the  search  of  the  neophyte  for  truth  will 
now  speedily  meet  with  its  reward.  The  signet,  or  private 
seal,  most  frequently  in  the  form  of  a  signet  ring,  was 
anciently  often  given  by  monarchs,  or  other  persons  of  high 
condition,  instead  of  a  written  testimonial,  to  their  servants 
as  a  token  of  some  authority  which  had  been  delegated,  and 
of  which  the  possession  of  the  signet  was,  therefore,  the 
only  evidence.  Haggai,  who  came  to  Jerusalem  to  excite 
the  Jews  to  greater  diligence  in  the  work  of  rebuilding  the 
temple,  thus  encouraged  them  by  the  declaration  that  the 
Lord  had  made  their  leader,  Zerubbabel,  his  signet.     He 


ROYAL    ARCH.  129 

had  exalted  him,  to  use  the  language  of  Dr.  Clarke,  "  to 
high  dignity,  power  and  trust,  of  which  the  signet  was  the 
instrument,  or  sign,  in  those  days."  He  was  to  be  under 
God's  peculiar  care,  and  to  be  to  him  very  precious,  and 
thus  the  signet  of  truth  is  presented  to  the  aspirant  to  as- 
sure him  that  he  is  advancing  in  his  progress  to  the  attain- 
ment of  truth,  and  that  he  is  thus  invested  with  the  power 
to  pursue  the  search.  He  who  has  got  thus  far  in  Royal 
Arch  Masonry  becomes  the  sworn  servant  of  truth,  and  the 
signet  is  the  token  of  his  elevation. 

As  to  the  form  of  the  signet,  which  in  many  chapters  is 
most  improperly  represented  by  a  triangular  plate  of  metal, 
it  may  be  observed  that  it  always  was  a  finger  ring  with 
some  device  upon  it,  and  it  is  so  called  because  it  was  an- 
ciently used,  as  it  still  is  in  the  East,  for  the  purpose  of 
enabling  the  wearer  to  seal  with  it  important  documents, 
instead  of  subscribing  his  name,  which,  it  is  well  known, 
that  even  royal  personages,  in  early  times,  were  often  unable 
to  do,  from  their  ignorance  of  the  art  of  writing. 

These  signets,  or  seal  rings,  called  by  the  Hebrews  chotam, 
are  repeatedly  alluded  to  in  Scripture.  They  appear  to  h#ve 
been  known  and  used  at  an  early  period;  for  we  find  that  when 
Judah  asks  Tamar  what  pledge  he  shall  give  her,  she  replies, 
"  Thy  signet,  and  thy  bracelets,  and  thy  staff  that  is  in  thine 
hand." — Gen.  xxxviii.  18.  They  were  worn  on  the  finger, 
generally  the  index  finger,  and  always  on  the  right  hand,  as 
being  the  most  honorable ;  thus  in  Jeremiah  (xxii.  24,)  we 
read:  "as  I  live,  saith  the  Lord,  though  Coniah,  the  son  of 
Jehoiakim,  king  of  Judah,  were  the  signet  upon  my  right 
hand,  yet  would  I  pluck  thee  thence."  They  were  also  in- 
scribed witn  some  appropriate  device  by  which  the  owner 
might  be  identified.  The  art  of  doing  this  must  have  been 
well  known  even  in  the  days  of  Moses,  for  we  find  an 
allusion  to  engraving  on  stone,  "  like  the  engravings  of  a 
signet,"  in  the  directions  for  making  the  breast-plate,  as 
laid  down  in  Exodus  xxviii.  11. 
6* 


130 


BOOK    OF    THE    CHAPTER. 


What  was  the  particular  device  inscribed  on  the  signet  ring 
of Zerubbabel  we  cannot  now  determine,  but  we  may  conjec- 
ture, and  perhaps  approximate  to  truth.  The  signets  of  the 
ancients  were  generally  sculptured  with  religious  symbols,  or 
the  heads  of  their  deities.  The  sphynx  and  the  sacred  beetle 
were  favorite  signets  among  the  Egyptians.  The  former 
was  adopted  from  that  people  by  the  Roman  Emperor  Au- 
gustus. The  Babylonians  followed  the  same  custom,  and 
many  of  their  signets,  remaining  to  this  day,  exhibit  beauti- 
fully sculptured  images  of  Baal-Beritii,  and  other  Chal- 
dean deities.  It  was,  perhaps,  from  the  Babylonians  that 
Zekubbabel  learned  the  practice  of  wearing  one,  for  Hero- 
dotus tells  us  that  every  Babylonian  had  a  signet. 

But  the  anti-idolatrous  character  of  his  faith  must  have 
prevented  the  Jewish  prince  from  using  any  of  the  Chal- 
dean objects  of  worship  as  a  seal.  May  he  not  rather  have 
adopted  the  great  religious  symbol  of  the  Hebrews,  and 
inscribed  upon  his  signet  ring  the  tetragrammaton  or  om- 
nific  name  ?  Whether  he  did  or  not,  this  would  at  least  be 
a  most  appropriate  representation  in  our  chapters  of  the 
se{#  of  the  illustrious  builder  of  the  second  temple. 


Incense  burns  day  and  night  on  the  altar  of  the  Lord. 


ROYAL    ARCH.  131 

-  The  burning  of  incense  constituted  an  essential  part  of 
the  service  of  the  temple,  and  large  quantities  of  it  were 
offered  twice  a  day,  at  the  morning  and  the  evening  sacrifice. 

Impostors  among  the  Workmen. 

The  following  passage  of  Scripture  from  the  4th  chapter 
of  Ezra,  verses  1  to  5,  although  forming  no  part  of  the 
ritual,  may  be  read  for  a  better  understanding  of  the  con- 
dition of  affairs  commemorated  in  this  degree. 

"  Now  when  the  adversaries  of  Judah  and  Benjamin  heard 
that  the  children  of  the  captivity  builded  the  temple  unto 
the  Lord  God  of  Israel ;  then  they  came  to  Zerubbabel,  and 
to  the  chief  of  the  fathers,  and  said  unto  them,  Let  us  build 
with  you :  for  we  seek  your  God  as  ye  do ;  and  we  do  sacri- 
fice unto  him  since  the  days  of  Esar-haddon,  king  of  Assur, 
which  brought  us  up  hither.  But  Zerubbabel  and  Joshua, 
and  the  rest  of  the  chiefs  of  the  fathers  of  Israel,  said  unto 
them,  Ye  have  nothing  to  do  with  us  to  build  a  house  unto 
our  God,  but  we  ourselves  together  will  build  unto  the 
Lord  God  of  Israel,  as  king  Cyrus  the  king  of  Persia  has 
commanded  us.  Then  the  people  of  the  land  weakened 
the  hands  of  the  people  of  Judah,  and  troubled  them  in 
building ;  and  hired  counsellors  against  them,  to  frustrate 
their  purpose,  all  the  days  of  Cyrus  king  of  Persia,  even 
unto  the  reign  of  Darius  king  of  Persia.1' 

The  exclusive  character  of  the  Jewish  religion,  separated 
as  it  always  had  been,  by  peculiar  rites  and  a  more  exalted 
doctrine  from  that  of  every  surrounding  nation,  made  it  im- 
possible for  its  disciples  to  permit  those  who  were  not  of  the 
true  and  ancient  faith  to  unite  with  them  in  any  holy  or 
religious  work.  Hence  the  builders  of  the  second  temple 
were  extremely  vigilant  in  seeing  that  no  "impostors"  from 
among  "  the  adversaries,"  that  is,  the  Samaritans  and  the 
other  nations  with  which  the  kings  of  Assyria  had  peo- 
pled Israel,  should  be  allowed  to  mingle  with  the  workmen. 
All  who  came  up  to  this  sacred  task  were  bound  to  afford 


132  BOOK    OF    THE    CHAPTER. 

the  evidence  that  they  were  the  descendants  of  those  faithful 
GiNemites  icho  had  wrought  at  the  building  of  the  first  temple, 
who  at  its  completion  and  dedication  were  received  and  acknow- 
ledged as  Most  Excellent  Masters,  at  its  destruction  by  Nebuchad- 
nezzar icere  carried  captives  into  Babylon,  and  being  released  by 
the  proclamation  of  Cyrus,  king  of  Persia,  had  come  up  to  assist 
in  the  glorious  task  of  rebuilding  the  house  of  the  Lord  without 
the  hope  of  fee  or  reicard.  These,  and  these  alone  were  per- 
mitted to  engage  in  the  construction  of  the  edifice. 

WORKING   TOOLS. 


The  working  tools  of  a  Royal  Arch  Mason  are  sometimes 
explained  as  follows : 

The  working  tools  of  a  Royal  Arch  Mason  are  the 
Crow,  Pick-axe  and  Spade.  The  Crotv  is  used  by 
operative  masons  to  raise  things  of  great  weight 
and  bulk  ;  the  Pick-axe  to  loosen  the  soil  and  pre- 
pare it  for  digging  ;  and  the  Spade  to  remove  rub- 
bish. But  the  Royal  Arch  Mason  is  emblematically 
taught  to  use  them  for  more  noble  purposes.  By 
them  he  is  reminded  that  it  is  his  sacred  duty  to  lift 
from  his  mind  the  heavy  weight  of  passions  and  pre- 
judices which  encumber  his  progress  towards  virtue, 
loosening  the  hold  which  long  habits  of  sin  and  folly 
have  had  upon  his  disposition,  and  removing  the 
rubbish  of  vice  and  ignorance,  which  prevents  him 


ROV  A  I,    ARCH. 


133 


from  beholding  that  eternal  foundation  of  truth  and 
wisdom  upon  which  he  is  to  erect  the  spiritual  and 
moral  temple  of  his  second  life. 

THE   KEYSTONE. 


Until  within  a  few  years,  architectural  authorities  have 
denied  the  antiquity  of  the  arch  and  keystone,  and  have 
attributed  their  invention  to  a  period  not  anterior  to  the 
era  of  the  Roman  emperor  Augustus.  Such  a  theory,  if  cor- 
rect, would  of  course  invalidate  the  historical  truth  of  an 
important  portion  of  the  Royal  Arch  degree.  Fortunately, 
therefore,  the  researches  of  modern  archaeologists  have 
traced  the  existence  of  the  arch  as  far  back  as  five  hundred 
and  fifty  years  before  the  building  of  King  Solomon's  temple, 
and  thus  completely  reconciled  the  traditions  of  Free- 
masonry with  the  accuracy  of  history. 

Mr.  Wilkinson,  the  great  Egyptian  traveler,  says  that  the 
arch  "  was  evidently  used  in  the  tombs  of  the  Egyptians  as 
early  as  the  commencement  of  the  eighteenth  dynasty,  or 
about  1540  3.C. ;  and  judging  from  some  of  the  drawings  at 
Beni  Hassan,  it  seems  to  have  been  known  in  the  time  of 
the  first  Osirtasen,  whom  I  suppose  to  have  been  con- 
temporary with  Joseph."  * 

*  Manners  and  Customs  of  Anc  Egyptians,  vol.  ii.  p.  117. 


134 


BOOK    OF    THE    CHAPTER. 


"After  this,"  says  Kitto,  "it  seems  unreasonable  to 
doubt  that  the  arch  was  known  to  the  Hebrews  also,  and 
employed  in  their  buildings." 

But  in  the  decision  of  the  question  we  are  not  left  to  the 
suggestions  of  probability.  Portions  of  the  immense  sub- 
structions of  the  temple  of  Solomon  still  exist,  and  have 
been  recently  discovered  and  explored.  Messrs.  Scoles  and 
Catherwood,  two  English  architects,  were  the  first  to  notice 
the  commencement  of  the  spandril  of  an  arch  springing  from 
these  subterranean  works  towards  Mount  Zion,  and  Dr. 
Jarvis  suggests  that  this  arch  "  may  have  been  part  of  the 
construction  of  Solomon's  private  entrance  into  the  tem- 
ple." *  The  researches  of  subsequent  travelers  have  discov- 
ered other  vaults  and  arches  beneath  the  temple,  evidently 
the  work  of  Solomon. 


Freemasonry  is  throughout  so  connected  a  system  that 
we  are  continually  meeting  in  an  inferior  degree  with  some- 
thing that  is  left  to  be  explained  in  a  higher.  Such  is  the 
case  with  the  three  squares  of  our  ancient  Grand  Masters, 
whose  peculiar  history  can  only  be  understood  by  those 
who  have  advanced  to  the  degree  of  Select  Master. 


The  following  quotation  from  the  learned  Dr.  Lightfoot's 
"  Prospect  of  the  Temple,"  (ch.  15,)  will  at  this  time  be  read 
with  interest  by  the  Royal  Arch  Mason  : 

*  Church  of  the  Redeemer,  vol.  i.  p.  258. 


ROYAL  ARCH.  135 

"  It  is  fancied  by  the  Jews,  that  Solomon,  when  he  built 
the  temple,  foreseeing  that  the  temple  should  be  destroyed, 
caused  very  obscure  and  intricate  vaults  under  ground  to  be 
made,  wherein  to  hide  the  ark  when  any  such  danger  came ; 
that  howsoever  it  went  with  the  temple,  yet  the  ark,  which 
was  the  very  life  of  the  temple,  might  be  saved.  And  they 
understand  that  passage  in  II  Chron.  xxxv.  3,  '  Josiah  said 
unto  the  Levites,  put  the  holy  ark  into  the  house  which  Solo- 
mon, the  son  of  David,  did  build,'  &c,  as  if  Josiah,  having 
heard  by  the  reading  of  Moses'  manuscript  and  by  Huldah's 
prophecy  of  the  danger  that  hung  over  Jerusalem, — com- 
manded to  convey  the  ark  into  this  vault,  that  it  might  be 
secured  ;  and  with  it,  say  they,  they  laid  up  Aaron's  rod,  the 
pot  of  manna,  and  the  anointing  oil.  For  while  the  ark  stood 
in  its  place,  upon  the  stone  mentioned, — they  hold  that 
Aaron's  rod  and  the  pot  of  manna  stood  before  it ;  but,  now, 
were  all  conveyed  into  obscurity — and  the  stone  upon  which 
the  ark  stood  lay  over  the  mouth  of  the  vault.  But  Eabbi 
Solomon,  which  useth  not,  ordinarily,  to  forsake  such  tradi- 
tions, hath  given  a  more  serious  gloss  upon  the  place; 
namely,  that  whereas  Manasseh  and  Amon  had  removed  the 
ark  out  of  its  habitation,  and  set  up  images  and  abomina- 
tions there  of  their  own, — Joshua  speaketh  to  the  priests  to 
restore  it  to  its  place  again.  What  became  of  the  ark,  at 
the  burning  of  the  temple  by  Nebuchadnezzar,  we  read  not ; 
it  is  most  likely,  it  went  to  the  fire  also.  However  it  sped, 
it  was  not  in  the  second  temple ;  and  is  one  of  the  five 
choice  things  that  the  Jews  reckon  wanting  there.  Yet 
they  had  an  ark  there  also  of  their  own  making,  as  they  had 
a  breast-plate  of  judgment ;  which,  though  they  both  wanted 
the  glory  of  the  former,  which  was  giving  of  oracles,  yet 
did  they  stand  current  as  to  the  other  matters  of  their 
worship,  as  the  former  breast-plate  and  ark  had  done." 

The  idea  of  the  concealment  of  an  ark  and  its  accompany- 
ing treasures  always  prevailed  in  the  Jewish  church.  The 
account  given  by  the  talmudists  is  undoubtedly  mythical,  but 


136  BOOK    OF    THE    CHAPTER. 

there  must,  as  certainly,  have  been  some  foundation  for  the 
myth,  for  every  myth  has  a  substratum  of  truth.  The  ma- 
sonic tradition  diners  from  the  rabbinical,  but  is  in  every 
way  more  reconcilable  with  truth,  or  at  least  with  probabil- 
ity. The  ark  constructed  by  Moses,  Aholiab  and  Bezaleel 
was  burnt  at  the  destruction  of  the  first  temple — but  there 
was  an  exact  representation  of  it  in  the  second,  of  whose 
origin  Royal  Arch  Masonry  alone  gives  an  account. 


The  Book  of  the  Law — Long  lost  but  now  found. 

The  Book  of  the  Law  furnishes  us  with  the  following 
passages,  which  may  be  appropriately  read. 
Genesis  i.  1-3. 

In  the  beginning  God  created  the  heavens  and  the 
earth.  And  the  earth  was  without  form,  and  void  ; 
and  darkness  was  upon  the  face  of  the  deep  ;  and 
the  Spirit  of  God  moved  upon  the  face  of  the  waters. 
And  God  said,  Let  there  be  light :  and  there  was 
light. 

Deuteronomy  xxxi.  24-26. 

And  it  came  to  pass,  when  Moses  had  made  an  end 
of  writing  the  words  of  this  law  in  a  book,  until 
they  were  finished,  that  Moses  commanded  the  Le- 
vites  which  bare  the  ark  of  the  covenant  of  the 
Lord,  saying,  Take  this  book  of  the  law,  and  put  it 
in  the  side  of  the  ark  of  the  covenant  of  the  Lord 
your  God,  that  it  may  be  there  for  a  witness  against 
thee. 


ROVAL    ARCH.  137 

Exodus  xxv.  2t 

And  thou  shalt  put  the  mercy-seat  above,  upon  the 
ark ;  and  in  the  ark  thou  shalt  put  the  testimony 
that  I  shall  give  thee. 

There  was  a  tradition  among  the  Jews  that  the  Book  of  the 
Law  was  lost  during  the  captivity,  and  that  it  was  among  the 
treasures  discovered  during  the  building  of  the  second  tem- 
ple. The  same  opinion  was  entertained  by  the  early  Chris- 
tian fathers,  such  for  instance  as  Irenseus,  Tertullian  and 
Clemens  Alexandrinus,  "for,"  says  Prideaux,  "  they  (the 
Christian  fathers)  hold  that  all  the  Scriptures  were  lost  and 
destroyed  in  the  Babylonish  captivity,  and  that  Ezra  re- 
stored them  all  again  by  divine  revelation."*  The  truth  of 
the  tradition  is  very  generally  denied  by  biblical  scholars, 
who  attribute  its  origin  to  the  fact  that  Ezra  collected  to- 
gether the  copies  of  the  laws,  expurgated  them  of  the  errors 
which  had  crept  into  them  during  the  captivity,  and  ar-% 
ranged  a  new  and  correct  edition.  But  the  truth  or  falsity  of 
the  legend  does  not  affect  the  masonic  symbolism.  The  Book 
of  the  Law  is  the  will  of  God,  which,  lost  to  us  in  our  dark- 
ness, must  be  recovered  as  precedent  to  our  learning  what 
is  TRUTH.  As  captives  to  error,  truth  is  lost  to  us ;  when 
freedom  is  restored,  the  first  reward  will  be  its  discovery. 


Exodus  xvi.  32-34. 

And  Moses  said,  this  is  the  thing  which  the 
Lord  commandeth,  Fill  an  omer  of  the  manna,  to 
be  kept  for  your  generations  ;  that  they  may  see 
the  bread  wherewith  I  have  fed  you  in  the  wilder- 
ness, when  I  brought  you  forth  from  the  land  of 

*  Pridesvux's  Connection  vol.  i.  p.  329. 


138  BOOK    OF    THE    CHAPTER. 

Egypt.  And  Moses  said  unto  Aaron,  Take  a  pot, 
and  put  an  omer  full  of  manna  therein,  and  lay  it 
up  before  the  Lord,  to  be  kept  for  your  generations. 
As  the  Lord  commanded  Moses,  so  Aaron  laid  it  up 
before  the  testimony  to  be  kept. 


Numbers  xvii.  10. 

And  the  Lord  said  unto  Moses,  Bring  Aaron's  rod 
again  before  the  testimony,  to  be  kept  for  a  token. 


c 


In  one  of  the  highest  degrees  of  the  Ancient  and  Accepted 
Rite  we  find  the  following  explanation  of  the  symbolism 
of  the  ~key  which  is  equally  applicable  to  Royal  Arch  Ma- 
sonry. "  The  key  demonstrates  that  having  obtained  the 
key  to  our  sublime  mysteries,  the  mason,  if  he  behaves  with 
justice,  fervency  and  zeal  to  his  companions,  will  soon 
arrive  at  the  true  meaning  of  the  masonic  society." 

But  the  symbolism  is  here  still  further  extended.  It  is 
within  the  sacred  pages  of  the  law  that  this  invaluable 
key  is  found,  which  teaches  us  that  it  is  only  in  the  revela- 
tions of  the  Supreme  Architect  of  the  Universe  that  Divine 
Thuth  is  to  be  discovered. 

The  following  passage  of  Scripture  is  read  as  explana- 
tory of  an  important  mystery  : 

Exodus  vi.  2,  3. 

And  God  spake  unto  Moses,  and  said  unto  him,  I 
am  the  Lord  :  and  I  appeared  unto  Abraham,  unto 
Isaac,  and  unto  Jacob,  by  the  name  of  God  Al- 
mighty ;  but  by  my  name  Jehovah  was  I  not 
known  to  them. 


ROYAL    ARCH. 


139 


An  interesting  annoimciation  is  now  made  with  grateful 
thanks  to  God  for  the  discovery,  when  the  following  Ode 
should  be  sung,  the  companions  all  standing  : 


ROYAL  ARCH  ODE 


Joy,      the 


p-fcr 

cred     law    L-s        found, 


m=m 


f  p 


-*-& — \ 


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140 


BOOK    OF    THE    CHAPTER. 


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ROYAL    ARCH.  141 

Joy !  the  secret  vault  is  found, 
Full  the  sunbeam  falls  within, 
Pointing  daiMy  under  ground, 
To  the  treasure  we  would  win. 
They  have  brought  it  forth  to  light, 
And  again  it  cheers  the  earth ; 
All  its  leaves  are  purely  bright, 
Shining  in  their  newest  worth. 

This  shall  be  the  sacred  mark 
Which  shall  guide  us  to  the  skies, 
Bearing,  like  a  holy  ark, 
All  the  hearts  who  love  to  rise  ; 
This  shall  be  the  corner  stone 
Which  the  builders  threw  away, 
But  was  found  the  only  one 
Fitted  for  the  arch's  stay. 

This  shall  be  the  gavel  true, 
At  whose  sound  the  crowd  shall  bend, 
Giving  to  the  law  its  due  ; 
This  shall  be  the  faithful  friend  ; 
This  the  token  which  shall  bring 
Kindness  to  the  sick  and  poor, 
Hastening  on,  on  Angel's  wing, 
To  the  lone  and  darksome  door. 

This  shall  crown  the  mighty  arch, 
When  the  temple  springs  on  high, 
And  the  brethren  bend  their  march, 
Wafting  incense  to  the  sky. 
Then  the  solemn  strain  shall  swell 
From  the  bosom  and  the  tongue, 
And  the  Master's  glory  tell 
In  the  harmony  of  song. 


142  BOOK    OF    THE    CHAPTER. 

Here  the  exile,  o'er  the  waste, 
Trudging  homeward,  shall  repose ; 
All  his  toils  and  dangers  past, 
Here  his  long  sojournings  close. 
Entering  through  the  sacred  veils. 
To  the  holy  cell  he  bends ; 
Then  as  sinking  Nature  fails, 
Rope  in  glad  fruition  ends. 

The  High  Priest  will  then  invest  the  candidates  with  an 
important  secret  of  the  degree,  which  should  always  be  ac- 
companied with  an  explanatory  lecture. 


THE  TETRAGRAMMATON. 

mm 

The  name  of  God,  which  we,  at  a  venture,  pronounce 
Jehovah — and  which  is  called  the  "  Tetragrammaton," 
(from  the  Greek  tetra,  four,  and  gramma,  letter,)  because  it 
consists  in  Hebrew  of  four  letters,  and  the  "Ineffable 
name,"  because  it  was  unlawful  to  pronounce  it,  was  ever 
held  by  the  Jews  in  the  most  profound  veneration.  They 
claim  to  have  derived  its  origin  from  the  immediate  in- 
spiration of  the  Almighty,  who  communicated  it  to  Moses, 
as  his  especial  appellation,  to  be  used  only  by  his  chosen 
people.  This  communication  was  first  made  at  the  Burn- 
ing Bush,  when  God  said  to  the  Jewish  lawgiver  :  "  Thus 
shalt  thou  say  unto  the  children  of  Israel :  Jehovah  the 
God  of  your  fathers,  the  God  of  Abraham,  the  God  of 
Isaac,  and  the  God  of  Jacob  hath  sent  me  unto  you  :  this 
[Jehovah]  is  my  name  forever,  and  this  is  my  memorial  unto 
all  generations."  And  at  a  subsequent  period,  he  still 
more  emphatically  declared  this  to  be  his  peculiar  name, 
when  he  said :  "I  am  JeJwvah :  and  I  appeared  unto  Abra- 


ROYAL    ARCH.  143 

ham,  unto  Isaac,  and  unto  Jacob,  by  the  name  ot  El  Shaddai; 
but  by  my  name  Jehovah  was  I  not  known  unto  them." 

Ushered  to  their  notice  by  the  utmost  solemnity  and  reli- 
gious consecration,  this  name  of  God  became  invested 
among  the  Israelites  with  the  profoundest  veneration  and 
awe.  To  add  to  this  mysticism,  the  Kabbalists,  by  the 
change  of  a  single  letter  in  the  original,  read  the  passage 
which  is,  "  this  is  my  name  forever,"  as  if  it  had  been  writ- 
ten, "  this  is  my  name  to  be  concealed." 

This  interpretation,  though  founded  on  an  error,  and  prob- 
ably an  intentional  one,  soon  became  a  precept,  and  has  been 
strictly  obeyed  to  this  day.  The  word  Jehovah  is  never  pro- 
nounced by  a  pious  Jew,  who,  whenever  he  meets  with  it  in 
Scripture,  substitutes  for  it  the  word  Adonai  or  Lord,  a  prac- 
tice that  has  been  followed  by  the  translators  of  the  common 
English  version  of  the  Bible  with  almost  Jewish  scrupulos- 
ity, the  word  Jehovah  in  the  original  being  always  translated 
by  the  word  u  Lord."  The  use  of  this  word  being  thus  aban- 
doned, its  pronunciation  was  ultimately  lost,  since  by  the 
peculiar  construction  of  the  Hebrew  language,  which  is  en- 
tirely without  vowel  letters,  the  vocal  sounds  being  sujDplied 
to  the  ear  by  oral  teaching,  the  consonants,  which  alone 
constitute  the  alphabet,  can,  in  their  combination,  give  no 
possible  indication,  to  one  who  has  not  heard  it  before,  of 
the  true  pronounciation  of  any  given  word. 

There  was  one  person,  however,  who,  it  is  said,  was  in 
possession  of  the  proper  sound  of  the  letters  and  the  true 
pronunciation  of  the  word.  This  was  the  High  Priest,  who, 
receiving  it  through  his  predecessor,  preserved  the  recollec- 
tion of  the  sound  by  pronouncing  it  three  times,  once  a 
year,  on  the  day  of  Atonement,  when  he  entered  the  holy 
of  holies  of  the  tabernacle  or  the  temple. 

If  the  traditions  of  masonry  on  this  subject  are  correct,  the 
kings,  after  the  establishment  of  the  monarchy,  must  some- 
times have  participated  in  this  privilege,  for  Solomon  is  said 
to  have  been  in  possession  of  the  word  and  to  have  commu- 


L 


144  BOOK    OF    THE    CHAPTER. 

nicatecl  it  to  his  two  colleagues  at  the  building  of  the  temple. 
The  Kabbalists  and  Talmudists  have  enveloped  this  ineffa- 
ble name  of  God  in  a  host  of  mystical  superstitions,  most 
of  which  are  as  absurd  as  they  are  incredible,  but  all  of  them 
tend  to  show  the  great  veneration  that  has  always  been  paid 
to  it.  Thus  they  say  that  it  is  possessed  of  unlimited  powers, 
and  that  he  who  pronounces  it  shakes  heaven  and  earth,  and 
inspires  the  very  angels  with  terror  and  astonishment.  The 
Rabbins  call  it  "shem  hamphorash,"  that  is  to  say,  "the 
name  that  was  declared,"  and  they  assert  that  David  found 
it  engraved  on  a  stone  while  digging  into  the  earth. 

Besides  the  tetragrammaton  or  ineffable  word,  there  are 
many  varieties  of  the  name  which  have  been  adopted  with 
almost  equal  veneration  among  other  nations  of  antiquity, 
of  which  the  three  following  may  be  offered  as  instances. 

1.  J  ah.  This  was  the  name  of  God  in  the  Syrian  language, 
and  is  still  retained  in  some  of  the  Syriac  forms  of  doxology. 
It  is  to  be  found  in  the  68th  Psalm,  verse  4 :  "Extol  him 
that  rideth  upon  the  heavens  by  his  name  Jah,"  and  also  in 
the  Song  of  Moses,  (Exodus  xv.  2,)  where  in  the  original  it 
is  "  Jah  is  my  strength  and  my  song." 

2.  Bel.  This  was  the  name  of  God  among  many  of  the 
eastern  nations,  and  particularly  among  the  Chaldeans.  It 
is  also  frequently  met  with  in  Scripture  when  allusion  is 
made  to  the  idolatrous  worship  of  the  Pagan  nations. 

3.  On.  This  was  one  of  the  names  by  which  God  was 
worshipped  by  the  Egyptians.  It  is  also  alluded  to  in  the 
sacred  writings,  as  when  we  are  told  that  Pharaoh  gave 
Joseph  for  his  wife,  "  Asenath,  the  daughter  of  Poti-pherah, 
priest  of  On."     (Genesis,  xli.  45.) 

Now  all  these  names  of  God,  which,  with  many  others  to 
be  found  in  the  ineffable  degrees  of  masonry,  make  up  a 
whole  system,  are  eminently  symbolical.  In  fact,  the  name 
of  God  must  be  taken,  in  Freemasonry,  as  the  symbol  of 
Truth,  and  then  the  search  for  it  will  be  nothing  but  the 
search  after  truth,  which  is  the  true  end  and  aim  of  the 


ROYAL    ARCH.  145 

masonic  science  of  symbolism.  The  subordinate  names  are 
subordinate  modifications  of  truth,  but  the  ineffable  tetra- 
grammaton  is  the  symbol  of  the  sublimity  and  perfection  of 
divine  truth,  to  which  all  good  masons  and  all  good  men  are 
seeking  to  advance,  whether  it  be  by  the  aid  of  the  theolo- 
gical ladder,  or  by  passing  between  the  pillars  of  Strength 
and  Establishment,  or  by  wandering  in  darkness,  beset  on 
all  sides  by  dangers,  or  by  traveling,  wTeary  and  worn,  over 
rough  and  rugged  roads — whatever  be  the  direction  of  our 
journey,  or  how  accomplished,  light  and  truth,  the  Urirn  and 
Thummim,  are  the  ultimate  objects  of  our  search  and  our 
labor  as  Freemasons.* 

THE  TRIANGULAR  PLATE  OF  GOLD. 


The  equilateral  triangle  was  adopted  by  nearly  all  the 
nations  of  antiquity  as  a  symbol  of  the  Deity.  The  Egyptians, 
for  instance,  considered  it  as  the  representative  of  the  great 
principle  of  animated  existence.  Among  the  Hebrews  it  was 
often  used  as  a  symbol  of  the  tetragrammaton,  and  in 
masonry  it  retains  the  same  signification,  being  the  symbol 
of  the  Grand  Architect  of  the  Universe  and  Bestower  of 
Light,  its  three  sides  representing  the  Past,  the  Present, 
and  the  Future,  all  of  which  are  contained  in  the  eternal 
existence  of  Jehovah. 

*  See  Mackej^s  Lexicon  of  Freemasonry,  where  the  words  "Jehovah  "  and 
"Name  of  God,"  will  be  found  to  contain  information  interesting  to  the  Royal 
Arch  Mason. 


146  BOOK    OF    THE    CHAPTER. 


THE   CUBICAL   STONE. 


/ 


The  cubical  stone  to  which  the  neophyte  is  for  the  first 
time  introduced  in  this  degree  is  the  Masonic  stone  of  founda- 
tion, which  occupies  so  large  and  important  a  portion  of  the 
legends  and  traditions  of  the  order.  This  stone  inscribed 
with  a  mystical  diagram  representing  the  Ineffable  Name,  is 
said  to  have  been  in  the  possession  of  Adam  in  Paradise — to 
have  been  used  by  Abel  as  the  altar  on  which  he  offered  his 
acceptable  sacrifice,  and  then  to  have  been  used  for  the  same 
purpose  by  the  pious  Seth.  Enoch  subsequently  employed 
it  for  an  important  object,  and  it  was  finally  deposited  in 
the  temple  of  Solomon,  for  reasons  known  only  to  those  who 
have  penetrated  into  the  arcana  of  Freemasonry.  Much  of 
this  legendary  information  is  altogether  of  a  symbolical 
character,  requiring  for  its  comprehension  a  thorough  ac- 
quaintance with  masonic  symbolism,  and  is  therefore  by  no 
means  to  be  taken  in  its  literal  sense.  These  legends  are  to 
be  met  with  in  the  ancient  York  lectures.  The  student,  in 
his  progress  through  the  degrees,  will  find  repeated  refer- 
ences to  this  "masonic  stone  of  foundation,"  which  supported 
the  ineffable  name,  with  or  without  the  ark,  and  which  may 
be  considered,  in  whatsoever  light  we  may  choose  to  view 
the  traditions,  whether  as  fabulous  or  authentic,  as  really 
symbolizing  Divine  Truth,  which  must  alone  direct  and 
sustain  us  in  our  search  after  God,  whom  Freemasons  term 
the  Great  Architect  of  the  Universe. 

The  High  Priest,  after  the  delivery  of  the  lecture,  may 
conclude  the  ceremony  of  exaltation  by  reading  or  deliver- 
ing the  following  admonitory 

CHARGE. 

Companions — By  the  consent  and  assistance  of  the 
members  of  this  Chapter,  you  are  now  exalted  to  the 
august  degree  of  a  Royal  Arch  Mason.     The  rites 


ROYAL    ARCH.  147 

and  mysteries  developed  in  this  degree,  have  been 
handed  down  through  a  chosen  few,  unchanged  by 
time,  and  uncontrolled  by  prejudice ;  and  we  trust 
that  they  will  be  regarded  by  you  with  the  same 
veneration,  and  transmitted  with  the  same  scrupu- 
lous purity  to  your  successors. 

No  one  can  reflect  on  the  ceremonies  of  gaining 
admission  into  this  place,  without  being  forcibly 
struck  with  the  important  lessons  which  they  teach. 
Here  we  are  necessarily  led  to  contemplate,  with 
gratitude  and  admiration,  the  sacred  Source  from 
whence  all  earthly  comforts  flow.  Here  we  find 
additional  inducements  to  continue  steadfast  and 
immovable  in  the  discharge  of  our  respective 
duties  ;  and  here  we  are  bound  by  the  most  solemn 
ties,  to  promote  each  other's  welfare,  and  correct 
each  other's  failings,  by  advice,  admonition,  and 
reproof.  It  is  a  duty  which  we  owe  to  our  com- 
panions of  this  order,  that  the  application  of  every 
candidate  for  admission  should  be  examined  with 
the  most  scrutinizing  eye,  so  that  we  may  always 
possess  the  satisfaction  of  finding  none  among  us, 
but  such  as  will  promote,  to  the  utmost  of  their 
power,  the  great  end  of  our  institution.  By  paying 
due  attention  to  this  determination,  you  will. never 
recommend  any  candidate  for  our  mysteries,  whose 
abilities  and  knowledge. you  cannot  freely  vouch  for 


/ 
/ 


148  BOOK    OF    THE    CHAPTER. 

and  whom  you  do  not  firmly  and  confidently  believe, 
will  fully  conform  to  the  principles  of  our  order, 
and  fulfil  the  obligations  of  a  Royal  Arch  Mason. 
While  such  are  our  members,  we  may  expect  to  be 
united  in  one  object,  without  indifference,  inatten- 
tion or  neglect ;  fervency  and  zeal,  fidelity  and 
affection,  will  be  the  distinguishing  characteristics 
of  our  society  ;  and  that  satisfaction,  harmony  and 
peace,  will  be  enjoyed  at  our  meetings,  which  no 
other  society  can  afford.  j 

CLOSING   OF  THE   CHAPTER, 

A  Chapter  of  Royal  Arch  Masons  is  closed  as  it  was 
opened,  with  the  most  solemn  and  impressive  ceremonies, 
and  that  symbol  of  truth  which  had  been  brought  forth  to 
be  contemplated  during  the  hours  of  labor  being  now 
again  deposited,  to  remain  in  silence  until  the  craftsmen 
shall  again  assemble,  the  brethren  are  dismissed  with  the 
following. 

PRAYER. 

By  the  luisdom  of  the  Supreme  High  Priest,  may 
we  be  directed ;  by  his  stre7igth,  may  we  be  enabled ; 
and  by  the  beauty  of  virtue,  may  we  be  incited,  to 
perform  the  obligations  here  enjoined  on  us  j  to  keep 
inviolably  the  mysteries  here  unfolded  to  us  ;  and 
invariably  to  practice  all  those  duties  out  of  the 
Chapter,  which  are  inculcated  in  it.  So  mote  it  be. 
Amen. 


\ 


ROYAL    ARCH    HISTORY: 

IN  THREE   LECTURES. 

BY  ALBERT   G.    MACKEY,    M.  D. 


LECTURE  I. 

W&t  instruction  of  t&*  QtapU. 

u  They  have  cast  fire  into  thy  sanctuary ;  they  have  defiled  by  casting  down 
the  dwelling  place  of  thy  name  to  the  ground. — Psalm  lxxiv.  7 

There  is  no  part  of  sacred  history,  except  perhaps  the 
account  of  the  construction  of  the  temple,  which  should  be 
more  interesting  to  the  advanced  mason  than  that  which 
relates  to  the  destruction  of  Jerusalem,  the  captivity  of  the 
Jews  at  Babylon,  and  the  subsequent  restoration  under 
Cyrus  for  the  purpose  of  rebuilding  "the  house  of  the 
Lord."  Intimately  connected,  as  the  events  which  are 
commemorated  in  this  period  are,  with  the  organization  of 
the  Royal  Arch  degree,  it  is  impossible  that  any  mason  who 
has  been  exalted  to  that  degree,  can  thoroughly  understand 
the  nature  and  bearing  of  the  secrets  with  which  he  has 
been  entrusted,  unless  he  shall  have  devoted  some  portion 
of  time  to  the  study  of  the  historical  incidents  to  which 
these  secrets  refer. 

The  history  of  the  Jewish  people  from  the  death  of  Solo- 
mon to  the  final  destruction  of  the  temple,  was  one  con- 
tinued series  of  civil  dissensions  among  themselves,  and  of 
revolts  in  government  and  apostacies  in  religion.  No  sooner 
had  Rehoboam,  the  son  and  successor  of  Solomon,  ascended 
the  throne,  than  his  harsh  and  tyrannical  conduct  so  in- 
censed the  people  that  ten  of  the  tribes  revolted  from  his 
authority,  and  placing  themselves  under  the  government  of 
Jeroboam,  the  son  of  Nebat,  formed  the  separate  kingdom 

(149) 


150  BOOK    OF    THE    CHAPTER. 

of  Israel,  while  Rehoboam  continued  to  rule  over  the  tribes 
of  Judah  and  Benjamin,  which  thenceforth  constituted  the 
kingdom  of  Israel,  whose  capital  remained  at  Jerusalem. 
From  thenceforward  the  history  of  Palestine  becomes  two- 
fold. The  ten  revolting  tribes  which  constituted  the  Is- 
raelitish  monarchy,  soon  formed  a  schismatic  religion, 
which  eventually  terminated  in  idolatry,  and  caused  their 
final  ruin  and  dispersion.  But  the  two  remaining  tribes 
proved  hardly  more  faithful  to  the  God  of  their  fathers,  and 
carried  their  idolatry  to  such  an  extent,  that  at  length  there 
was  scarcely  a  town  in  all  Judea  that  did  not  have  its 
tutelary  deity  borrowed  from  the  idolatrous  gods  of  its 
pagan  neighbors.  Even  in  Jerusalem,  "  the  holy  city,"  the 
prophet  Jeremiah  tells  us  that  altars  were  set  up  to  Baal. 
Israel  was  the  first  to  receive  its  punishment  for  this  career 
of  wickedness,  and  the  ten  tribes  were  carried  into  a  cap- 
tivity from  which  they  never  returned.  As  a  nation,  they 
have  been  stricken  from  the  roll  of  history. 

But  this  wholesome  example  was  lost  upon  Judea.  The 
destruction  of  the  ten  tribes  by  no  means  impeded  the  pro- 
gress of  the  other  two  towards  idolatry  and  licentiousness. 
Judah  and  Benjamin,  however,  were  never  without  a  line 
of  prophets,  priests,  and  holy  men,  whose  teachings  and 
exhortations  sometimes  brought  the  apostate  Jews  back  to 
their  first  allegiance,  and  for  a  brief  period  restored  the 
pure  theism  of  the  Mosaic  dispensation. 

Among  these  bright  but  evanescent  intervals  of  regen- 
eracy,  we  are  to  account  the  pious  reign  of  the  good  King 
Josiah,  during  which  the  altars  of  idolatry  throughout  his 
kingdom  were  destroyed,  the  temple  was  repaired,  and  its 
regular  service  restored.  It  was  in  the  prosecution  of  this 
laudable  duty,  that  a  copy  of  the  Book  of  the  Law,  which 
had  long  been  lost,  was  found  in  a  crypt  of  the  temple,  and 
after  having  been  publicly  read  to  the  priests,  the  levites, 
and  the  people,  it  was  again,  by  the  direction  of  the  pro- 
phetess Huldah,  deposited  in  a  secret  place. 


ROYAL    ARCH.  151 

But  notwithstanding  this  fortuitous  discovery  of  the  Book 
of  the  Law,  and  notwithstanding  all  the  efforts  of  King 
Josiah  to  reestablish  the  worship  of  his  fathers,  the  Jews 
were  so  attached  to  the  practices  of  idolatry,  that  upon  his 
death,  being  encouraged  by  his  son  and  successor  Jehoahaz, 
who  was  an  impious  monarch,  they  speedily  returned  to  the 
adoration  of  pagan  deities  and  the  observance  of  pagan  rites. 

The  forbearance  of  God  was  at  length  exhausted,  and  in 
the  reign  of  this  King  Jehoahaz,  the  series  of  divine  punish- 
ments commenced,  which  only  terminated  in  the  destruction 
of  Jerusalem  and  the  captivity  of  its  inhabitants. 

The  instrument  selected  by  the  Deity  for  carrying  out 
his  designs  in  the  chastisement  of  the  idolatrous  Jews,  was 
Nebuchadnezzar,  King  of  the  Chaldees,  then  reigning  at 
Babylon ;  and  as  this  monarch,  and  the  country  which  he 
governed,  played  an  important  part  in  the  series  of  events 
which  are  connected  with  the  organization  of  the  Royal 
Arch  degree,  it  is  necessary  that  we  should  here  pause  in 
the  narrative  in  which  we  have  been  engaged,  to  take  a 
brief  view  of  the  locality  of  Babylon,  the  seat  of  the  cap- 
tivity, and  of  the  history  of  the  Chaldee  nation,  whose 
leader  was  the  conqueror  of  Judah. 

"Few  countries  of  antiquity,"  says  Heeren,*  "have  so  just 
a  claim  to  the  attention  of  the  historian  as  Babylonia."  The 
fertility  of  its  soil,  the  wealth  of  its  inhabitants,  the  splen- 
dor of  its  cities,  the  refinement  of  its  society,  continued 
to  give  it  a  pre-eminent  renown  through  a  succession  of 
ages.  It  occupied  a  narrow  strip  of  land,  lying  between 
the  river  Tigris  on  the  east  and  the  Euphrates  on  the  west, 
and  extending  about  five  hundred  and  forty  miles  west  of 
north.  The  early  inhabitants  were  undoubtedly  of  the 
Shemitic  race,  deriving  their  existence  from  one  common 
origin  w'tli  the  Hebrews,  though  it  is  still  a  question  with 
the  historian  whether  they  originally  came  from  India  or 

*  Historical  Researches  into  the  Politics,  Intercourse,  and  Trade  of  the 
principal  nations  of  antiquity,  vol.  i.  p.  371. 


152  BOOK    OF    THE    CHAPTER. 

from  the  peninsula  of  Arabia.*  They  originally  formed  a 
part  of  the  great  Assyrian  monarchy,  but  their  early  his- 
tory having  no  connection  with  Royal  Arch  Masonry,  may 
be  passed  over  without  further  discussion.  About  six 
hundred  and  thirty  years  before  the  Christian  era,  Babylon, 
the  chief  city,  was  conquered  by  Nebuchadnezzar,  the  King 
of  the  Chaldeans,  a  nomadic  race,  who  descending  from 
their  homes  in  the  mountains  of  Taurus  and  Caucasus,  be- 
tween the  Euxine  and  the  Caspian  seas,  overwhelmed  the 
countries  of  Southern  Asia,  and  became  masters  of  the 
Syrian  and  Babylonian  empires. 

Nebuchadnezzar  was  a  warlike  monarch,  and  during  his 
reign  was  engaged  in  many  contests  for  the  increase  of  his 
power  and  the  extension  of  his  dominions.  Among  other 
nations  who  fell*  beneath  his  victorious  arms,  was  Judea, 
whose  King  Jehoahaz,  or  as  he  was  afterwards  named 
Jehoiakim,  wTas  compelled  to  purchase  peace  by  paying  an 
annual  tribute  to  his  conquerors.  Jehoiakim  was  subse- 
quently slain  by  Nebuchadnezzar,  and  his  son  Jehoiachin 
ascended  the  throne  of  Israel.  The  oppression  of  the  Babyl- 
onians still  continued,  and  after  a  reign  of  three  months, 
Jehoiachin  was  deposed  by  the  King  of  the  Chaldees,  and 
his  kingdom  given  to  his  uncle  Zedekiah,  a  monarch  who 
is  characterized  by  Josephus  as  "a  despiser  of  justice  and 
his  duty." 

It  was  in  the  reign  of  this  ungodly  sovereign  that  the  in- 
cidents took  place  which  are  commemorated  in  the  first 
part  of  the  Royal  Arch  degree.  Having  repeatedly  rebelled 
against  the  authority  of  the  Babylonian  king,  to  whose 
appointment  he  was  indebted  for  his  throne,  Nebuchad- 
nezzar repaired  with  an  army  to  Judea,  and  laying  siege  to 
Jerusalem,  after  a  severe  struggle  of  eighteen  months'  du- 
ration, reduced  it.  He  then  caused  the  city  to  be  leveled 
with  the  ground,  the  royal  palace  to  be  burned,  the  temple 

*  Historical  Researches  into  the  Politics,  Intercourse  and  Trade  of  the 
principal  nations  of  antiquity,  vol.  i.  p.  3S1. 


ROYAL    ARCH.  153 

to  be  pillaged,  and  the  inhabitants  to  be  carried  captive  to 
Babylon. 

These  events  are  symbolically  detailed  in  the  Royal  Arch, 
and  in  allusion  to  them,  the  passage  of  the  Book  of  Chron- 
icles which  records  them,  is  appropriately  read  during  the 
ceremonies  of  this  part  of  the  degree. 

"  Zedekiah  was  one-and-twenty  years  old  when  he  began 
to  reign,  and  reigned  eleven  years  in  Jerusalem.  And  he 
did  that  which  was  evil  in  the  sight  of  the  Lord  his  God, 
and  humbled  not  himself  before  Jeremiah  the  prophet 
speaking  from  the  mouth  of  the  Lord.  And  he  also  rebelled 
against  King  Nebuchadnezzar,  and  stiffened  his  neck,  and 
hardened  his  heart  from  turning  unto  the  Lord  God  of  Is- 
rael. Moreover,  all  the  chief  of  the  priests  and  the  people 
transgressed  very  much  after  all  the  abominations  of  the 
heathen ;  and  polluted  the  house  of  the  Lord,  which  he 
had  hallowed  in  Jerusalem,  and  the  Lord  God  of  their 
fathers  sent  to  them  by  his  messengers,  because  he  had 
compassion  on  his  people  &nd  on  his  dwelling  place.  But 
they  mocked  the  messengers  of  God,  and  despised  his 
words,  and  misused  his  prophets,  until  the  wrath  of  the 
Lord  arose  against  his  people,  till  there  was  no  remedy." 

This  preparatory  clause  announces  the  moral  causes 
which  led  to  the  destruction  of  Jerusalem — the  evil  coun- 
sels and  courses  of  Zedekiah, — his  hardness  of  heart, — his 
willful  deafness  to  the  denunciations  of  the  Lord's  prophet, 
— and  his  violation  of  all  his  promises  of  obedience  to 
Nebuchadnezzar.  But  not  to  the  king  alone  was  confined 
this  sinfulness  of  life.  The  whole  of  the  people,  and  even 
the  priests,  the  very  servants  of  the  the  house  of  the  Lord, 
were  infected  with  the  moral  plague.  They  had  abandoned 
the  precepts  and  observances  of  their  fathers,  which  were 
to  have  made  them  a  peculiar  people,  and  falling  into  the 
idolatries  of  their  heathen  neighbors,  had  desecrated  the 
altars  of  Jehovah  with  the  impure  fire  of  strange  gods. 
Message  after  message  had  been  sent  to  them  from  that 


154  BOOK    OF    THE    CHAPTER. 

God  who  liacl  properly  designated  himself  as  "  long  suffer- 
ing and  abundant  in  goodness  " — but  all  was  in  vain.  The 
threats  and  warnings  of  the  prophets  were  heard  with  con- 
tempt, and  the  messengers  of  God  were  treated  with  con- 
tumely, and  hence  the  fatal  result  which  is  detailed  in  the 
succeeding  passages  of  Scripture  read  before  the  candidate. 

"  Therefore  he  brought  upon  them  the  King  of  the  Chal- 
dees,  who  slew  their  young  men  with  the  sword,  in  the 
house  of  their  sanctuary,  and  had  no  compassion  upon  young 
man  or  maiden,  old  man  or  him  that  stooped  for  age ;  he 
gave  them  all  into  his  hand.  And  all  the  vessels  of  the 
house  of  God,  great  and  small,  and  the  treasures  of  the 
house  of  the  Lord,  and  the  treasures  of  the  king  and  of  his 
princes ;  all  these  he  brought  to  Babylon." 

But  the  king  of  the  Chaldees  was  not  content  with  the 
rich  spoils  of  w^ar  that  he  had  gained.  It  was  not  sufficient 
that  the  sacred  vessels  of  the  temple,  made  by  order  of 
King  Solomon,  and  under  the  supervision  of  that  "  curious 
and  cunning  workman,"  who  had  "  adorned  and  beautified 
the  edifice  "  erected  for  the  worship  of  Jehovah,  should  be- 
come the  prey  of  an  idolatrous  monarch.  The  dark  sins 
of  the  people  and  the  king  required  a  heavier  penalty.  The 
very  house  of  the  Lord  itself — that  sacred  building  which 
had  been  erected  on  the  "threshing  floor  of  Oman  the 
Jebusite,"  and  which  constituted  the  third  Grand  Offering 
of  Masonry  on  the  same  sacred  place,  was  to  be  burned  to 
its  foundations;  the  city  which  was  consecrated  by  its 
presence  was  to  be  leveled  to  the  ground;  and  its  in- 
habitants were  to  be  led  into  a  long  and  painful  captivity. 
Hence  the  tale  of  devastation  proceeds  as  follows : 

"And  they  burnt  the  house  of  God,  and  brake  down  the 
wall  of  Jerusalem,  and  burnt  all  the  palaces  thereof  wTith 
fire;  and  destroyed  all  the  goodly  vessels  thereof.  And 
them  that  had  escaped  from  the  sword  carried  he  away 
captive  to  Babylon ;  where  they  were  servants  to  him  and 
his  sons  until  the  reign  of  the  kingdom  of  Persia." 


ROYAL    ARCH.  155 

These  events  took  place  in  the  year  588  before  Christ. 
But  we  must  not  suppose  this  to  have  been  the  beginning 
of  the  "seventy  years'  captivity"  foretold  by  the  prophet 
Jeremiah.  That  actually  commenced  eighteen  years  before, 
in  the  reign  of  Jehoiakim,  when  Daniel  was  among  the 
captives.  Counting  from  the  destruction  of  Jerusalem 
under  Zedekiah,  which  is  the  event  recorded  in  the  Royal 
Arch,  to  the  termination  of  the  captivity  under  Cyrus,  we 
shall  have  but  fifty-two  years,  so  that  we  may  readily  un- 
derstand how  there  should  be  among  the  aged  men  assem- 
bled to  see  the  foundations  laid  of  the  second  temple,  many 
who  had  beheld  the  splendor  and  magnificence  of  the  first. 

But  though  the  city  was  destroyed,  and  the  temple  burnt, 
the  deep  foundations  of  the  latter  were  not  destroyed.  The 
ark  of  the  covenant,  with  the  book  of  the  law  which  it  con- 
tained, was  undoubtedly  destroyed  in  the  general  conflagra- 
tion, for  we  read  no  account  of  its  having  been  carried  to 
Babylon,  but  the  wisdom  and  foresight  of  Solomon  had 
made  a  provision  four  hundred  and  seventy  years  before, 
for  the  safe  preservation  of  an  exact  image  of  that  sacred 
chest. 

Thus  we  terminate  what  may  be  called  the  first  section 
of  the  Royal  Arch  degree.  The  sound  of  war  has  been 
upon  the  nation — the  temple  is  overthrown — the  city  is 
become  a  desert — yet  even  in  its  desolation,  magnificent 
in  its  ruins  of  palaces  and  stupendous  edifices — and  the 
people  have  been  dragged  in  chains  as  captives  to  Babylon. 


156  BOOK    OF    THE    CHAPTER. 

LECTURE  II. 

Wbt  &aptibttD  at  Ballon. 

"By  the  rivers  of  Babylon,  there  we  sat  down ;  yea,  we  wept  when  we 
remembered  Zion.  We  hanged  our  harps  upon  the  willows  in  the  midst 
thereof." — Psalm  exxxvii.  1-2. 

Between  that  portion  of  the  ritual  of  the  Royal  Arch 
which  refers  to  the  destruction  of  the  first  temple,  and  that 
subsequent  part  which  symbolizes  the  building  of  the  se- 
cond, there  is  an  interregnum  (if  we  may  be  allowed  the 
term)  in  the  ceremonial  of  the  degree,  which  must  be  con- 
sidered as  a  long  interval  in  history,  the  filling  up  of  which, 
like  the  interval  between  the  acts  of  a  play,  must  be  left  to 
the  imagination  of  the  spectator.  This  interval  represents 
the  time  passed  in  the  captivity  of  the  Jews  at  Babylon. 
That  captivity  lasted  for  seventy  years,  from  the  reign  of 
Nebuchadnezzar  until  that  of  Cyrus,  although  but  fifty-two 
of  these  years  are  commemorated  in  the  Royal  Arch  degree. 
During  this  period  many  circumstances  of  great  interest  and 
importance  occurred,  which  must  be  perfectly  understood 
to  enable  us  to  appreciate  the  concluding  portion  of  the 
ceremonies  of  that  degree. 

"  Babylon  the  great,"  as  the  prophet  Daniel  calls  it,  the 
city  to  which  the  captive  Jews  were  conducted  by  Nebu- 
chadnezzar, was  situated  four  hundred  and  seventy-five  miles 
in  a  nearly  due  east  direction  from  Jerusalem.  It  stood  in 
the  midst  of  a  large  and  fertile  plain  on  each  side  of  the 
river  Euphrates,  which  ran  through  it  from  north  to  south. 
It  was  surrounded  with  walls  which  were  eighty-seven  feet 
thick,  three  hundred  and  fifty  in  height,  and  sixty  miles  in 
compass.  These  were  all  built  of  large  bricks,  cemented 
together  with  bitumen.  Exterior  to  the  walls  was  a  wide 
and  deep  trench,  lined  with  the  same  material.  Twenty- 
five  gates  on  each  side,  made  of  solid  brass,  gave  admission 
to  the  city.     From  each  of  these  gates  proceeded  a  wide 


ROYAL    ARCH.  157 

street,  fifteen  miles  in  length,  and  the  whole  was  separated 
by  means  of  other  smaller  divisions,  and  contained  six 
hundred  and  seventy-six  squares,  each  of  which  was  two 
miles  and  a  quarter  in  circumference.  Two  hundred  and 
fifty  towers,  placed  upon  the  walls,  afforded  the  means  of 
additional  strength  and  protection.  Within  this  immense 
circuit  were  to  be  found  palaces  and  temples  and  other 
edifices  of  the  utmost  magnificence,  which  have  caused  the 
wealth,  the  luxury  and  the  splendor  of  Babylon  to  become 
the  favorite  theme  of  the  historians  of  antiquity,  and  which 
compelled  the  prophet  Isaiah,  even  while  denouncing  its 
downfall,  to  speak  of  it  as  "  the  glory  of  kingdoms,  the 
beauty  of  the  Chaldees'  excellency." 

To  this  city  the  captives  were  conducted.  What  was  the 
exact  number  removed  we  have  no  means  of  ascertaining. 
We  are  led  to  believe  from  certain  passages  of  Scripture 
that  the  deportation  was  not  complete.*  Calmet  says  that 
Nebuchadnezzar  carried  away  only  the  principal  inhabi- 
tants, the  warriors  and  artizans  of  every  kind  (which  would, 
of  course,  include  the  masons),  and  that  he  left  the  husband- 
men, the  laborers,  and,  in  general,  the  poorer  classes  that 
constituted  the  great  body  of  the  people.  Among  the  pri- 
soners of  distinction,  Josephus  mentions  the  high  priest, 
Seraiah,  and  Zephaniah,  the  priest  that  was  next  him,  with 
the  three  rulers  that  guarded  the  temple,  the  eunuch  who 
was  over  the  armed  men,  seven  friends  of  Zedekiah,  his 
scribe  and  sixty  other  rulers.  Zedekiah,  the  king,  had  at- 
tempted to  escape,  previous  to  the  termination  of  the  siege, 
but  being  pursued  was  captured  and  carried  to  Riblah,  the 
headquarters  of  Nebuchadnezzar,  where,  having  first  been 
compelled  to  behold  the  slaughter  of  his  children,  his  eyes 
were  then  put  out,  and  he  was  conducted  in  chains  to 
Babylon,  f 

♦Jeremiah  (li.  16)  says  that  Nebuzaradan  left  t;  certain  of  the  poor  of  the 
land  for  vine-dressers  and  for  husbandmen." 
t  These  circumstances  are  detailed  in  the  degree  of  "Super  Excellent  Mas- 


158  BOOK    OF    THE    CHAPTER. 

A  masonic  tradition  informs  us  that  tne  captive  Jews 
were  bound  by  their  conquerors  with  triangular  chains,  and 
that  this  was  done  by  the  Chaldeans  as  an  additional  insult, 
because  the  Jewish  masons  were  known  to  esteem  the  tri- 
angle as  an  emblem  of  the  sacred  name  of  God,  and  must 
have  considered  its  appropriation  to  the  form  of  their  fet- 
ters as  a  desecration  of  the  Tetragrammaton. 

Of  the  road  pursued  by  the  Chaldeans  with  their  prison- 
ers we  can  judge  only  from  conjecture.  It  is,  however, 
recorded  that  they  were  carried  by  Nebuzaradan,  the  cap- 
tain of  Nebuchadnezzar's  army,  direct  from  Jerusalem  to 
Riblah,  where  Nebuchadnezzar  had  fixed  his  headquarters. 
Riblah  was  situated  on  the  northern  border  of  Palestine, 
about  two  hundred  miles  northeast  of  Jerusalem,  and  was 
the  city  through  which  the  Babylonians  were  accustomed 
to  pass  in  their  eruptions  into  and  departures  from  Judea. 

From  Jerusalem  to  Riblah,  the  journey  is  necessarily 
through  Damascus,  and  the  route  from  Riblah  was  direct 
to  Palmyra.  Hence,  we  have  every  reason  for  supposing 
that  the  Chaldean  army,  with  the  captives,  took  that  route 
which  is  described  by  Heeren*,  and  which  would  have  con- 
ducted them  from  Jerusalem,  through  Damascus,  to  Riblah 
in  a  northerly  direction.  Here  Nebuchadnezzar  command- 
ed Seraiah  the  high  priest,  and  the  rulers,  to  the  amount 
of  seventy,  to  be  put  to  death.  Thence  directing  their 
course  to  the  north-east,  they  arrived  at  Thapsacus,  an 
important  commercial  town  on  the  Euphrates,  which  river 
they  crossed  somewhat  lower  down  at  a  place  called  Cir- 
cesium.  They  then  journeyed  in  a  southerly  direction, 
through  the  Median  wall  and  along  the  east  bank  of  the 
Euphrates  to  Babylon.     By  this  route  they  avoided  making 

ter" — a  degree  not  used  in  our  chapters.  The  tradition  of  this  degree  says 
that  the  thumbs  of  Zedekiah  were  cut  off,  but  this  additional  punishment  is 
not  mentioned  either  by  Jeremiah  or  Josephus. 

*  In  his  Appendix  "  on  the  Commercial  Routes  of  Ancient  Asia,"  affixed  to 
his  Historical  Researches. — Append,  xiii.  ii.  2. 


ROYAL    ARCH.  159 

a  large  circuit  to  the  north,  or  crossing  an  extensive  desert 
which  could  supply  no  water. 

The  condition  of  Jerusalem  after  the  departure  of  the 
captives  is  worthy  of  consideration.  Previous  to  his  de- 
parture from  Jerusalem,  Nebuzaradan  appointed  Gedaliah, 
who  was  the  son  of  Ahikam,  a  person  of  an  illustrious 
family,  governor  of  the  remnant  of  the  Jews  who  were  left 
behind.  Gedaliah  is  described  by  the  Jewish  historian  as 
being  of  "  a  gentle  and  righteous  disposition."  He  estab- 
lished his  seat  of  government  at  Mispah,  and  induced  those 
who  had  fled  during  the  siege,  and  who  were  scattered  over 
the  country,  to  return  and  cultivate  the  land,  promising 
them  protection  and  favor  if  they  consented  to  continue 
peaceable  and  pay  a  small  tribute  to  the  king  of  Babylon. 

Among  those  who  had  fled  on  the  approach  of  the  Chal- 
dean army  was  Ishmael,  one  of  the  royal  family,  a  wicked 
and  crafty  man,  who,  during  the  siege  of  Jerusalem,  had 
sought  protection  at  the  court  of  the  King  of  the  Ammor- 
ites.  Ishmael  was  secretly  instigated  by  Bealis ;  the  Ammor- 
itish  monarch,  to  slay  Gedaliah,  that,  as  one  of  the  royal 
family,  he  might  himself  ascend  the  throne  of  David.  Not- 
withstanding that  Gedaliah  was  informed  of  this  nefarious 
design,  he  refused,  in  his  unsuspecting  temper,  to  believe 
the  report,  and  consequently  fell  a  victim  to  the  treachery 
of  Ishmael,  who  slew  him  while  partaking  of  his  hospitality. 
Ishmael  then  attempted  to  carry  the  inhabitants  of  Mispah 
into  captivity,  and  fled  with  them  to  the  king  of  the  Am- 
morites ;  but  being  overtaken  by  the  friends  of  Gedaliah, 
who  had  armed  themselves  to  avenge  his  death,  the  captives 
were  rescued  and  Ishmael  put  to  flight.  The  Jews,  fearing 
that  if  they  remained  they  would  be  punished  by  the  Baby- 
lonians for  the  murder  of  Gedaliah,  retired  to  Egypt.  Five 
years  after,  Nebuchadnezzar,  having  invaded  and  conquered 
Egypt,  carried  all  the  Jews  whom  he  found  there  to  Baby- 
lon. "  And  such,"  says  Josephus,  "  was  the  end  of  the  na- 
tion of  the  Hebrews."     Jerusalem  was  now  desolate.     Its 


160  BOOK    OF    THE    CHAPTER. 

king  and  its  people  were  removed  to  Babylon,  but  it  re- 
mained unpopulated  by  foreign  colonies,  perhaps,  as  Whis- 
ton  suggests,  "  as  an  indication  of  Providence  that  the  Jews 
were  to  re-people  it  without  opposition  themselves." 

Let  us  turn  now  to  the  more  immediate  object  of  this  lec- 
ture, and  examine  the  condition  of  the  captives  during 
their  sojourn  in  Babylon. 

Notwithstanding  the  ignominious  mode  of  their  convey- 
ance from  Jerusalem,  and  the  vindictiveness  displayed  by 
their  conqueror  in  the  destruction  of  their  city  and  temple, 
they  do  not  appear,  on  their  arrival  at  Babylon,  to  have 
been  subjected  to  any  of  the  extreme  rigors  of  slavery. 
They  were  distributed  into  various  parts  of  the  empire; 
some  remaining  in  the  city,  while  others  were  sent  into  the 
provinces.  The  latter  probably  devoted  themselves  to  agri- 
cultural pursuits,  while  the  former  were  engaged  in  com- 
merce or  in  the  labors  of  architecture.  Anderson  says,  that 
Nebuchadnezzar,  having  applied  himself  to  the  design  of 
finishing  his  buildings  at  Babylon,  engaged  therein  all  the 
able  artists  of  Judea  and  other  captives  to  join  his  own  Chal- 
dean masons.*  They  were  permitted  to  retain  their  personal 
property,  and  even  to  purchase  lands  and  erect  houses.  Their 
civil  and  religious  government  was  not  utterly  destroyed,  for 
they  retained  a  regular  succession  of  kings  and  high  priests, 
one  of  each  of  whom  returned  with  them,  as  will  be  seen 
hereafter,  on  their  restoration.  Some  of  the  principal  cap- 
tives were  advanced  to  offices  of  dignity  and  power  in  the 
royal  palace,  and  were  permitted  to  share  in  the  councils  of 
state.  Their  prophets,  Daniel  and  Ezekiel,  with  their  asso- 
ciates, preserved  among  their  countrymen  the  pure  doctrines 
of  their  religion,  and  taught  that  belief  in  the  Divine  Being 
which  constituted  the  most  important  principle  of  Primitive 
Freemasonry,  in  opposition  to  the  spurious  system  practised 
by  their  idolatrous  conquerors.  "  The  people,"  says  Oliver, 
"  who  adhered  to  the  worship  of  God,  and  they  were  neither 

*  Book  of  Constitutions,  p,  17,  edit.  1723. 


ROYAL    ARCH.  161 

few  nor  insignificant,  continued  to  meet  in  their  schools,  or 
lodges,  for  the  undisturbed  practice  of  their  system  of  ethi- 
cal Freemasonry,  which  they  did  not  fail  to  propagate  for 
their  mutual  consolation  during  this  calamitous  reverse  of 
fortune,  and  for  the  benefit  of  their  descendants."* 

The  rabbinical  writers  inform  us  that  during  the  cap- 
tivity a  fraternity  was  established,  for  the  preservation  of 
traditional  knowledge,  which  was  transmitted  to  a  few  in- 
itiates, and  that  on  the  restoration,  Zerubbabel,  Joshua  and 
Esdras  carried  all  this  secret  instruction  to  Jerusalem,  and 
there  established  a  similar  fraternity.  The  principal  seats 
of  this  institution  were  at  Naharda,  on  the  Euphrates,  at 
Sora,  and  at  Pompeditha."f 

Among  the  remarkable  events  that  occurred  during  the 
captivity,  we  are  to  account  the  visit  of  Pythagoras  to 
Babylon.  This  ancient  philosopher  was,  while  in  Egypt, 
taken  prisoner  by  Cambyses,  during  his  invasion  of  that 
country,  and  carried  to  Babylon,  where  he  remained  for 
twelve  years.  There  he  is  said  to  have  had  frequent  inter- 
views with  Ezekiel,  and  to  have  derived  from  the  instruc- 
tions of  the  prophet  much  of  that  esoteric  system  of  philo- 
sophy into  which  he  afterwards  indoctrinated  his  disciples. 

Jehoiachin,  who  had  been  the  king  of  Judah  before  Zede- 
kiah,  and  had  been  dethroned  and  carried  as  a  captive  to 
Babylon,  remained  in  prison  for  thirty-seven  years,  during 
the  long  reign  of  Nebuchadnezzar.  But  at  the  death  of 
that  monarch,  his  son  and  successor,  Evilmerodach,  restored 
the  captive  king  to  liberty,  and  promoted  him  to  great 
honor  in  his  palace.  Evilmerodach,  who  was  infamous  for 
his  vices,  reigned  only  two  years,  when  he  was  deposed  and 
put  to  death  by  his  own  relations,  and  Neriglissar,  his  sis- 

*  Historical  Landmarks,  vo]  ii.  p.  410. 

t  See  Mackey's  Lexicon  of  Freemasonry,  Avord  Naliarda.  It  is  but  fair  to 
remark  that  the  authors  of  the  "  Encyclopedic  Methodique,"  in  common  with 
many  other  writers,  place  the  establishment  of  these  colleges  at  a  much  later 
date,  and  subsequent  to  the  Christian  era.  But  Oliver  supposes  them  to  have 
been  founded  during  the  captivity. 


1G2  BOOK    OF    THE    CHAPTER. 

ter's  husband,  ascended  the  throne.  Jehoiachin  is  said  to 
have  died  at  the  same  time,  or,  as  Prideaux  conjectures,  he 
was,  as  the  favorite  of  Evilmerodach,  slain  with  him. 

After  the  death  of  Jehoiachin,  Salathiel  or  Shealtiel,  his 
son,  became  the  "  head  of  the  captivity,"  or  nominally  the 
Jewish  king. 

Neriglissar,  or  Niglissar,  as  he  is  called  by  Josephus, 
reigned  for  forty  years,  and  then  was  succeeded  by  his  son 
Labosordacus.  This  monarch  became  by  his  crimes  hateful 
to  the  people,  and,  after  a  short  reign  of  only  nine  months, 
was  slain  by  his  own  subjects.  The  royal  line,  whose  throne 
had  been  usurped  by  Neriglissar,  was  then  restored  in  the 
person  of  Belshazzar,  one  of  the  descendants  of  Nebuchad- 
nezzar. Belshazzar  was  an  effeminate  and  licentious  mon- 
arch, indulging  in  luxury  and  dissipation,  while  the  reins 
of  government  were  entrusted  to  his  mother,  Nitocris.  He 
was,  therefore,  but  ill  prepared  by  temper  or  ability  to  oppose 
the  victorious  arms  of  Cyrus,  the  King  of  Persia,  and  Dar- 
ius, the  King  of  Media,  who  made  war  upon  him.  Conse- 
quently, after  an  inglorious  reign  of  seventeen  years,  his 
power  was  wrested  from  him,  the  city  of  Babylon  was  taken 
by  Cyrus,  and  the  Babylonian  power  was  forever  annihilated. 

After  the  death  of  Shealtiel,  the  sovereignty  of  the  Jews 
was  transmitted  to  his  son,  Zerubbabel,  who  thus  became 
the  head  of  the  captivity,  or  normal  Prince  of  Judea. 

While  the  line  *of  the  Jewish  monarchs  was  thus  preserv- 
ed, during  the  captivity,  in  the  house  of  David,  the  Jews 
were  not  less  careful  to  maintain  the  due  succession  of  the 
high  priesthood;  for  Jehosadek,  the  son  of  Seraiah,  was 
the  high  priest  that  was  carried  by  Nebuchadnezzar  to 
Babylon,  and  when  he  died,  during  the  captivity,  he  was 
succeeded  in  his  sacred  office  by  his  eldest  son,  Joshua. 

In  the  first  year  of  the  reign  of  Cyrus  the  captivity  of 
the  Jews  was  terminated.  Cyrus,  from  his  conversations 
with  Daniel  and  the  other  Jewish  captives  of  learning  and 
piety,  as  well  as  from  his  perusal  of  their  sacred  books, 


ROYAL    ARCH.  163 

more  especially  the  prophecies  of  Isaiah,  had  become  im- 
bued with  a  knowledge  of  true  religon,  and  hence  had  even 
publicly  announced  to  his  subjects  his  belief  in  the  God 
"  which  the  nation  of  the  Israelites  worshiped."  He  was 
consequently  impressed  with  an  earnest  desire  to  fulfill  the 
prophetic  declarations,  of  which  he  was  the  subject,  and  to 
re-build  the  temple  of  Jerusalem.  Accordingly,  he  issued 
a  proclamation,  which  we  find  in  Ezra,  as  follows : 

"  Thus  saith  Cyrus,  King  of  Persia,  The  Lord  God  of 
heaven  hath  given  me  all  the  kingdoms  of  the  earth  ;  and 
he  hath  charged  me  to  build  him  a  house  at  Jerusalem, 
which  is  in  Judea.  Who  is  there  among  you  of  all  his  peo- 
ple ?  his  God  be  with  him,  and  let  him  go  up  to  Jerusalem, 
which  is  in  Judea,  and  build  the  house  of  the  Lord  God  of 
Israel,  (he  is  the  God,)  which  is  in  Jerusalem." 

With  the  publication  of  this  proclamation  of  Cyrus,  com- 
mences what  may  be  called  the  second  part  of  the  Royal 
Arch  degree.  The  whole  space  of  time  occupied  in  the 
captivity,  and  the  events  connected  with  that  portion  of  the 
Jewish  history,  are  not  referred  to  in  the  ceremonies,  but 
constitute,  as  we  have  already  remarked,  an  interval  like 
the  period  of  time  supposed  to  pass  in  a  drama,  between 
the  falling  of  a  curtain  at  the  close  of  one  act  and  its  being 
raised  at  the  commencement  of  the  subsequent  one.  But 
now  there  are  "  glad  tidings  of  great  joy,"  as  given  in  this 
proclamation  to  the  Jews.  The  captives  are  liberated — the 
exiles  are  permitted  to  return  home.  Leaving  the  banks 
of  the  Euphrates,  they  direct  their  anxious  steps  over  rough 
and  rugged  roads  to  that  beloved  mountain  of  the  Lord, 
where  their  ancestors  were  so  long  wont  to  worship.  The 
events  connected  with  this  restoration  are  of  deep  attrac- 
tion to  the  mason,  since  the  history  abounds  in  interesting 
and  instructive  legends.  But  the  importance  of  the  sub- 
ject demands  that  we  should  pursue  the  investigation  in  a 
separate  lecture. 


164  BOOK    OF    THE    CHAPTER. 

LECTURE  III. 

&&*  Return  to  3ftrujsaltm. 

"  For,  lo,  the  days  come,  saith  the  Lord,  that  I  will  bring  again  the  cap- 
tivity of  my  people  Israel  and  Judah,  saith  the  Lord  ;  and  I  will  cause  them 
to  return  to  the  land  that  I  gave  to  their  fathers,  and  they  shall  possess  it.'' 
Jeremiaii  xxx.  3. 

We  have  now  arrived  at  that  portion  of  the  history  of  the 
Babylonish  captivity  which  is  allegorized  in  the  concluding 
ceremonies  of  the  Royal  Arch  degree.  And  here  we  may 
incidentally  observe,  that  the  same  analogy  which  exists 
in  the  Master's  degree  to  the  ancient  mysteries,  is  also  to  be 
found  in  the  Royal  Arch.  The  masonic  scholar,  who  is 
familiar  with  the  construction  of  those  mysteries  of  the 
Pagan  priests  and  philosophers,  is  well  aware  that  they  in- 
culcate by  symbolic  and  allegoric  instruction,  the  great  les- 
sons of  the  resurrection  of  the  body  and  the  immortality 
of  the  soul.  Hence  they  were  all  funereal  in  their  charac- 
ter. They  commenced  in  sorrow,  they  terminated  in  joy. 
The  death  or  destruction  of  some  eminent  personage,  most 
generally  a  god,  was  depicted  in  the  beginning  of  the  cere- 
monies of  initiation,  while  the  close  was  occupied  in  illus- 
trating, in  the  same  manner,  the  discovery  of  his  grave,  the 
recovery  of  the  body,  and  the  restoration  to  life  eternal. 
The  same  religious  instruction  is  taught  in  the  Master's  de- 
gree. The  evidence  of  this  fact,  it  is  unnecessary  for  us  here 
to  demonstrate.  It  will  be  at  once  apparent  to  every  mason 
who  is  sufficiently  acquainted  with  the  ritual  of  his  order. 

But  is  it  not  equally  apparent  that  the  same  system, 
though  under  a  thicker  veil,  is  preserved  in  the  ceremonies 
of  the  Royal  Arch  ?  There  is  a  resurrection  of  that  which 
has  been  buried — a  discovery  of  that  which  had  been  lost — an 
exchange  of  that  which,  like  the  body,  the  earthly  tenement, 
was  temporary,  for  that  which,  like  the  soul,  is  intended 


ROYAL  ARCH.  165 

to  be  permanent.  The  life  which  we  pass  on  earth  is  but 
a  substitute  for  that  glorious  one  which  we  aire  to  spend  in 
eternity.  And  it  is  in  the  grave,  in  the  depths  of  the  earth, 
that  the  corruptible  puts  on  incorruption,  that  the  mortal 
puts  on  immortality,*  and  that  the  substitute  of  this  tem- 
poral life  is  exchanged  for  the  blessed  reality  of  life  eternal. 

The  interval  to  which  we  alluded  in  the  last  lecture,  and 
which  is  occupied  by  the  captivity  of  the  Jews  at  Babylon, 
is  now  over,  and  the  allegory  of  the  Royal  Arch  is  resumed 
with  the  restoration  of  the  captives  to  their  home. 

Five  hundred  and  thirty-six  years  before  the  Christian 
era,  Cyrus  issued  his  decree  for  the  return  of  the  Jews.  At 
the  same  time  he  restored  to  them  all  the  sacred  vessels 
and  precious  ornaments  of  the  first  temple,  which  had  been 
carried  away  by  Nebuchadnezzar,  and  which  were  still  in 
existence. 

Forty-two  thousand  three  hundred  and  sixty  of  the 
Jews  repaired,  in  the  same  year,  from  Babylon  and  the 
neighboring  cities  to  Jerusalem.  The  leaders  of  these  were 
Zerubbabel,  Joshua  and  Haggai,  of  whom,  as  they  perform 
an  important  part  in  the  history  of  this  event  as  recorded 
in  the  Royal  Arch,  it  is  incumbent  on  us  to  speak  more 
particularly.! 

Zerubbabel  was,  at  the  time  of  the  restoration,  the  pos- 
sessor of  the  regal  authority  among  the  Jews,  as  the  prince 
of  the  captivity  and  a  descendant  of  the  house  of  David, 
and  as  such  he  assumed  at  Jerusalem  the  office  of  king.  He 
was  the  son  of  Shealtiel,  who  was  the  son  of  Jechoniah,  the 
monarch  who  had  been  deposed  by  Nebuchadnezzar  and 
carried  away  to  Babylon.  He  was  the  intimate  friend  of 
Cyrus,  and  indeed,  it  is  supposed  that  it  was  principally 
through  his  influence  that  the  Persian  monarch  was  induced 
to  decree  the  liberation  of  the  captives. 

*  I.  Corinth,  xv.  53. 

t  In  the  English  ritual  of  the  Royal  Arch,  Ezra  and  Nehemiah  are  added  to 
the  number  as  scribes. 


166  BOOK    OF    THE    CHAPTER. 

Joshua,  the  High  Priest,  was,  like  Zerubbabel,  entitled 
to  his  office  by  the  indisputable  claim  of  direct  descent 
from  the  ancient  hierarchy.  He  was  the  son  of  Josedech, 
and  the  grandson  of  Seraiah,  who  had  been  the  High  Priest 
when  Jerusalem  was  taken  by  Nebuchadnezzar. 

Of  Haggai,  the  Scribe,  but  little  is  known  that  can  be 
relied  on.  We  know  nothing  of  the  place  or  the  time  of  his 
birth,  but  it  is  supposed  that  he  was  born  at  Babylon  dur- 
ing the  captivity.  He  was  the  first  of  the  three  prophets 
who  flourished  after  the  captivity,  and  his  writings,  though 
few,  (so  few,  indeed,  that  some  theologians  have  supposed 
that  the  larger  portion  of  them  has  perished,)  all  relate  to 
the  building  of  the  second  temple.  The  office  of  scribe, 
which  is  the  one  assigned  to  him  in  the  Royal  Arch  degree, 
was  one  of  great  importance  in  the  Jewish  economy.  The 
sopliers  or  scribes  constituted,  says  Dr.  Beard,*  a  learned, 
organized,  much  esteemed  and  highly  influential  body  of 
men,  recognized  and  supported  by  the  state."  They  were 
learned  in  the  laws,  and  it  was  their  duty  to  expound  them 
to  the  people.  Hornet  says  that  the  scribe  seems  to  have 
been  the  king's  secretary  of  state,  and  as  such  to  have  re- 
gistered all  acts  and  decrees.  It  is,  perhaps,  in  this  capacity 
that  we  are  to  suppose  that  Haggai  claims  a  place  in  the 
Grand  Council  of  the  Royal  Arch. 

Zerubbabel,  assisted  by  these  advisers,  proceeded  to  ar- 
range his  followers  in  such  a  form  as  would  enable  them 
most  safely  and  expeditiously  to  traverse  the  long  and  dan- 
gerous road  from  Babylon  to  Jerusalem,  which  latter  place 
they  reached  after  a  journey  of  four  months,  on  the  22cl  of 
June,  535  years  before  the  birth  of  Christ. 

The  first  object  of  the  Jewish  leader  was,  we  may  well 
suppose,  to  provide  the  means  of  shelter  for  the  people  who 
accompanied  him.  We  are  irresistibly  led  to  the  conclusion 
that  for  this  purpose  it  was  found  necessary  to  erect  tents 

*  In  Kitto's  Cyclop,  of  Bib.  Literal,  art.  Scribe. 

t  Introduct.  to  Crit.  Stud,  and  KdowI.  of  Script,  vol.  iii.  p.  93. 


ROVAL    ARCH.  167 

for  their  temporary  dwelling.  Extensive  and  populous  as 
was  Jerusalem  at  the  commencement  of  the  captivity,  after 
the  ruthless  devastation  of  i  ts  unsparing  conqueror  it  could 
hardly  have  retained  sufficient  means  for  the  convenient 
accommodation  of  the  fifty  thousand  souls  who  were  thus 
suddenly  and  unexpectedly  brought  within  its  walls.  Tents, 
therefore,  afforded  rude  and  temporary  dwellings,  until,  in  the 
course  of  time,  more  substantial  buildings  could  be  erected. 

The  next  thing  was  to  restore  the  ancient  sacrifices  and 
religious  services,  and  for  this  purpose  to  provide  a  tempo- 
rary place  of  worship  until  the  second  temple  could  be 
completed.  Accordingly,  a  few  months  after  their  arrival, 
they  met  together  at  Jerusalem  and  celebrated  the  Feast  of 
Trumpets,  and  a  few  days  subsequently,  the  Feast  of  Taber- 
nacles. It  was  probably  the  celebration  of  this  latter  observ- 
ance, as  well  as  the  necessity  and  expediency  of  the  measure, 
that  led  the  Grand  Council  of  leaders  to  the  erection  of  a 
temporary  tabernacle  near  the  ruins  of  the  ancient  temple, 
the  existence  of  which  is  so  familiar  to  us  from  the  tradi- 
tions and  ceremonies  of  the  Royal  Arch. 

Having  thus  furnished  dwellings  for  the  workmen,  and  a 
sacred  edifice  for  the  celebration  of  their  religious  rites,  our 
Masonic  traditions  inform  us  that  Joshua,  the  High  Priest, 
Zerubbabel,  the  King,  and  Haggai  the  Scribe,  daily  sat  in 
council,  to  devise  plans  for  the  workmen  and  to  superintend 
the  construction  of  the  new  temple,  which,  like  a  pho3nix, 
was  to  arise  from  the  ashes  of  the  former  one. 

It  is  this  period  of  time  in  the  history  of  the  second 
temple,  that  is  commemorated  in  the  concluding  portion  of 
the  Royal  Arch.  The  ruins  of  the  ancient  temple  are  begun 
to  be  removed,  and  the  foundations  of  the  second  are  laid. 
Joshua,  Zerubbabel  and  Haggai  are  sitting  in  daily  council 
within  the  tabernacle ;  parties  of  Jews  who  had  not  left 
Babylon  with  the  main  body  under  Zerubbabel,  are  con- 
tinually coming  up  to  Jerusalem  to  assist  in  rebuilding  the 
house  of  the  Lord. 


168  BOOK    OF    THE    CHAPTER. 

During  this  period  of  laborious  activity  a  circumstance 
occurred,  which  is  alluded  to  in  the  ritual  of  the  Royal 
Arch.  The  Samaritans  were  desirous  of  assisting  the  Jews 
in  the  construction  of  the  temple,  but  their  propositions 
were  at  once  rejected  by  Zerubbabel.  To  understand  the 
cause  of  this  refusal  to  receive  their  cooperation,  we  must 
for  a  moment  advert  to  the  history  of  this  people. 

The  ten  tribes  who  had  revolted  from  Rehoboam,  the  son 
of  Solomon,  and  who  had  chosen  Jeroboam  for  their  king, 
rapidly  fell  into  idolatry,  and  having  selected  the  town  of 
Samaria  for  their  metropolis,  a  complete  separation  was 
thus  effected  between  the  kingdoms  of  Judah  and  Israel. 
Subsequent^,  the  Samaritans  were  conquered  by  the  As- 
syrians under  Shalmanezcr,  who  carried  the  greater  part  of 
the  inhabitants^into  captivity,  and  introduced  colonies  in 
their  place  from  Babylon,  Cultah,  Ava,  Hamath  and  Sephar- 
vaim.  These  colonists,  who  assumed  the  name  of  Samaritans, 
brought  with  them,  of  course,  the  idolatrous  creed  and 
practices  of  the  region  from  which  they  emigrated.  The 
Samaritans,  therefore,  at  the  time  of  the  rebuilding  of  the 
second  temple,  were  an  idolatrous  race,*  and  as  such  abhor- 
rent to  the  Jews.  Hence,  when  they  asked  permission  to 
assist  in  the  pious  work  of  rebuilding  the  temple,  Zerub- 

*  They  were  not,  perhaps,  altogether  idolators,  although  idolatry  was  the 
predominant  religion.    The  Rev.  Dr.  Davidson  says  of  them : 

"  It  appears  that  the  people  were  a  mixed  race.  The  greater  part  of  the 
Israelites  had  been  carried  away  captive  by  the  Assyrians,  including  the  rich, 
the  strong,  and  such  as  were  able  to  bear  arms.  But  the  poor  and  the  feeble 
had  been  left.  The  country  had  not  been  so  entirely  depopulated  as  to  possess 
no  Israelite  whatever.  The  dregs  of  the  populace,  particularly  those  who 
appeared  incapable  of  active  service,  were  not  taken  away  by  the  victors. 
With  them,  therefore,  the  heathen  colonists  became  incorporated.  But  the 
latter  were  far  more  numerous  than  the  former,  and  had  all  power  in  their 
own  hands.  The  remnant  of  the  Israelites  was  so  inconsiderable  and  insig- 
nificant as  not  to  affect,  to  any  important  extent,  the  opinions  of  the  new  in- 
habitants. As  the  people  were  a  mixed  race,  their  religion  also  assumed  a 
mixed  character.  In  it  the  worship  of  idols  was  associated  with  that  of  the 
true  God.  But  apostacy  from  Jehovah  was  not  universal.11  See  the  article 
Samaritans  in  Kitto's  "  Cyclopedia  of  Biblical  Literature.11 


ROYAL    ARCH.  169 

babel,  with  the  rest  of  the  leaders,  replied,  "  Ye  have  noth- 
ing to  do  with  us  to  build  a  house  unto  our  God ;  but  we 
ourselves  together  will  build  unto  the  Lord  God  of  Israel, 
as  King  Cyrus,  the  King  of  Persia  has  commanded  us."* 

Hence  it  was  that,  to  avoid  the  possibility  of  these  idola- 
trous Samaritans  polluting  the  holy  work  by  their  coopera- 
tion, Zerubbabel  found  it  necessary  to  demand  of  every  one 
who  offered  himself  as  an  assistant  in  the  undertaking,  that 
he  should  give  an  accurate  account  of  his  lineage,  and 
prove  himself  to  have  been  a  descendant  (which  no  Samari 
tan  could  be)  of  those  faithful  Giblemites  who  worked  at 
the  building  of  the  first  temple. 

It  was  while  the  workmen  were  engaged  in  making  the 
necessary  excavations  for  laying  the  foundation,  and  while 
numbers  continued  to  arrive  at  Jerusalem  from  Babylon, 
that  three  worn  and  weary  sojourners,  after  plodding  on 
foot  over  the  rough  and  devious  roads  between  the  two 
cities,  offered  themselves  to  the  Grand  Council  as  willing 
participants  in  the  labor  of  erection.  Who  these  sojourners 
were,  we  have  no  historical  means  of  discovering;  but 
there  is  a  Masonic  tradition  (entitled,  perhaps,  to  but  little 
weight)  that  they  were  Hananiah,  Misael  and  Azariah,  three 
holy  men,  who  are  better  known  to  general  readers  by  their 
Chaldaic  names  of  Shadrach,  Mesheck  and  Abednego,  as 
having  been  miraculously  preserved  from  the  fiery  furnace 
of  Nebuchadnezzar. 

Their  services  were  accepted,  and  from  their  diligent 
labors  residted  that  important  discovery,  the  perpetuation 
and  preservation  of  which  constitutes  the  great  end  and 
design  of  the  Royal  Arch  degree. 

This  en  ds  the  connection  of  the  history  of  the  restoration 
with  that  of  the  Royal  Arch.  The  works  were  soon  after 
suspended  in  consequence  of  difficulties  thrown  in  the  way 
by  the  Samaritans,  and  other  circumstances  occurred  to  pre- 

*  Ezra,  iv.  3. 


170  BOOK    OF    THE    CHAPTER. 

vent  the  final  completion  of  the  temple  for  many  years 
subsequent  to  the  important  discovery  to  which  we  have 
just  alluded.  But  these  details  go  beyond  the  Royal  Arch, 
and  are  to  be  found  in  the  higher  degrees  of  Masonry,  such 
as  the  Red  Cross  Knight  and  the  Prince  of  Jerusalem. 


END  OF  THE  ROYAL  ARCH  DEGREE. 


BOOK  V. 


ig§  fripsfljoob. 


"  Melchizedek  had  preserved  in  his  family  and  among  his  subjects 
the  worship  of  the  true  God  and  the  primitive  patriarchal  institu- 
tions :  by  these  the  father  of  every  family  was  both  king  and  priest ; 
so  Melchizedek  being  a  worshiper  of  the  true  God,  was  priest  among 
the  people  as  well  as  king  over  them." 

Adam  Clarke  on  Genesis. 


ORDER  OF  HIGH  PRIESTHOOD. 


SYMBOLICAL  DESIGN. 

The  design  of  this  degree,  so  far  as  it  relates  to  its  sym- 
bolic ceremonies,  appears  to  be  to  present  to  the  candidate 
the  bond  of  brotherly  love  which  should  unite  those  who, 
having  been  elevated  to  the  highest  station  by  their  com- 
panions, are  thus  engaged  in  one  common  task  of  pre- 
serving the  landmarks  of  the  order  unimpaired,  and  in 
protecting,  by  their  high  authority,  the  integrity  and  honor 
of  the  institution.  Thus,  separated  from  the  general  mass 
of  laborers  in  the  field  of  masonry,  and  consecrated  to  a 
sacred  mission  as  teachers  of  its  glorious  truths,  those  who 
sit  in  the  tabernacle  as  the  -representatives  of  the  ancient 
high  priesthood,  are,  by  the  impressive  ceremonies  of  this 
degree,  reminded  of  the  intimate  friendship  and  fellowship 
which  should  exist  between  all  those  who  have  been  honor- 
ed with  this  distinguished  privilege. 

(1W) 


174  BOOK    OF    THE    CHAPTER. 

HISTORICAL  SUMMARY 

It  is  impossible,  from  the  want  of  authentic  documents, 
to  throw  much  light  upon  the  historical  origin  of  this  de- 
gree. No  allusion  to  it  can  be  found  in  any  ritual  works 
out  of  America,  nor  even  here  anterior  to  about  the  end  of 
the  last  and  beginning  of  this  century.  Webb  is  the  first 
who  mentions  it,  and  gives  it  a  place  in  the  series  of  capi- 
tular degrees.  It  is  probable  that  it  was  established  by 
Webb,  at  the  same  time  that  he  gave  that  form  to  the  Preston- 
ian  lectures,  and  ceremonies  of  the  inferior  degrees  which 
have  since  so  universally  obtained  in  this  country.  If  so,  we 
may  make  a  guess,  and  a  guess  only,  at  the  source  whence  he 
derived  his  general  idea  of  the  degree.  In  1780,  a  masonic 
rite  was  founded  at  Berlin,  Prussia,  called  the  "  Initiated 
Brothers  of  Asia."*  It  was  a  philosophical  rite,  intended 
to  give  what  was  supposed  to  be  a  true  explanation  of  all 
masonic  symbolism.  The  fifth  degree  of  this  rite  was  en- 
titled "  Melchizedek,  or  the  Royal  Priest."  It  is  possible 
that  this  degree  may  have  suggested  to  Webb  his  idea  of 
the  "  Order  of  High  Priesthood." 


CONSTITUTIONAL  PROVISIONS. 

This  order  is  an  honorarium  or  gift  of  honor  to  be  be- 
stowed upon  the  High  Priest  of  a  Royal  Arch  Chapter,  and 
consequently  no  one  is  legally  entitled  to  receive  it,  until  he 
has  been  duly  elected  to  preside  as  High  Priest  in  a  regular 
Chapter  of  Royal  Arch  Masons.  This  order  should  not  be 
conferred  when  a  less  number  than  three  duly  qualified 
High  Priests  are  present.  Whenever  the  ceremony  is  per- 
formed in  due  and  ample  form,  the  assistance  of  at  least 
nine  High  Priests,  who  have  received  it,  is  requisite. 

Though  the  High  Priest  of  every  regular  Royal  Arch 

♦  Two  works  on  the  subject  of  the  Brothers  of  Asia  were  printed  at  Berlin 
in  1787.  Their  titles  are  at  No.  225  and  226  of  Thory's  Catalogue.  A  sight 
of  either  of  them  would  probably  set  the  question  at  rest. 


HIGH    PRIESTHOOD.  175 

Chapter,  having  himself  been  duly  qualified,  can  confer  the 
order,  under  the  preceding  limitation  as  to  number  ;  yet  it 
is  desirable,  when  circumstances  will  permit,  that  it  should 
be  conferred  by  the  Grand  High  Priest  of  the  Grand  Royal 
Arch  Chapter,  or  such  Present  or  Past  High  Priest  as  he 
may  designate  for  that  purpose.  A  convention,  notified  to 
meet  at  the  time  of  any  convocation  of  the  Grand  Chap- 
ter, will  afford  the  best  opportunity  of  conferring  this 
important  and  exalted  order,  with  appropriate  solemnity. 
Whenever  it  is  conferred,  the  following  directions  are  to  be 
observed. 

A  candidate  desirous  of  receiving  the  order  of  High 
Priesthood,  makes  a  written  request  to  his  predecessor  in 
office,  or,  when  it  can  be  done,  to  the  Grand  High  Priest, 
respectfully  requesting  that  a  convention  of  High  Priests 
may  be  called,  for  the  purpose  of  conferring  on  him  the 
order.  When  the  convention  meets,  and  is  duly  organized, 
a  certificate  of  the  due  election  of  the  candidate  to  the  office 
of  High  Priest,  must  be  produced.  This  certificate  is  sign- 
ed by  his  predecessor  in  office,  attested  by  the  Secretary  of 
the  Chapter.  On  examination  of  this  certificate,  the  quali- 
fications of  the  candidate  are  ascertained,  and  he  is  to  be 
elected  only  by  the  unanimous  votes  of  all  present.  The 
solemn  ceremonies  of  conferring  the  order  upon  him  then 
ensue.  When  ended  the  presiding  officer  directs  the  Secre- 
tary of  the  convention  to  make  a  record  of  the  proceed- 
ings, and  return  it  to  the  Secretary  of  the  Grand  Chapter, 
to  be  by  him  laid  before  the  Grand  High  Priest,  for  the 
information  of  all  whom  it  may  concern.  The  convention 
of  High  Priests  is  then  dissolved  in  due  form. 

It  is  the  duty  of  every  Companion,  as  soon  after  his  elec- 
tion to  the  office  of  High  Priest,  as  is  consistent  with  his 
personal  convenience,  to  apply  for  admission  to  the  order 
of  High  Priesthood,  that  he  may  be  fully  qualified  proper- 
ly to  govern  his  Chapter.  The  General  Grand  Chapter  of 
the  United  States  says,  that  although  it  is  highly  expedient 


176  BOOK    OF    THE    CHAPTER. 

that  every  High  Priest  should  receive  the  order,  yet  its  pos- 
session is  not  essentially  necessary  as  a  qualification  for  the 
discharge  of  his  official  duties. 


OPENING  OF  THE  CONVENTION. 

The  meeting  of  a  body  of  High  Priests  for  the  purpose 
of  conferring  this  degree  is  called  a  "  Convention." 

In  some  states,  as  Missouri,  Kentucky,  Ohio    and  Cali- 
fornia, permanent  Councils  have  been  organized ;  but  in 
general  the  organization  is  a  temporary  one,  and  is  dis- 
solved as  soon  as  the  business  of  conferring  the  order  on 
the  candidates  who  may  have  applied,  has  been  concluded. 
But  four  officers  appear  essentially  necessary,  a  President, 
a  Secretary,  a  Conductor,  and  a  Sentinel  or  Guard;  but 
that  the  ceremonies  may  be  conferred  in  the  most  ample 
form,  it  is  usual  in  many  jurisdictions,  especially  in  those 
which  have  permanent  organizations,  to  appoint  a  greater 
number  of  officers.     These  usually  are  as  follows  : 
President. 
Vice-President. 
Secretary. 
Chaplain. 
Herald. 
Conductor. 

Master  op  Ceremonies. 
Guard. 
The  collar  and  apron  are  the  same  as  those  of  the  Royal 
Arch  degree. 

No  jewel  until  lately  has  been  appropriated  exclusively 
to  this  order.  But  in  1856,  at  a  very  general  but  informal 
meeting  of  Past  High  Priests,  held  at  Hartford,  during  the 
session  of  the  General  Grand  Chapter  of  the  United  States, 
the  following  jewel  was  unanimously  adopted  to  designate 
those  who  had  been  anointed  into  the  order  of  the  High 
Priesthood  : 

8* 


HIGH    PRIESTHOOD. 


177 


It  consists  of  a  plate  of  gold  in  the  form  of  a  triple  tri- 
angle, a  breast-plate  being  placed  over  the  point  of  union. 
In  front  the  face  of  each  triangle  is  inscribed  with  the  tetra- 
grammaton,  |"n!HP  5  on  ^ne  °ther  side  the  upper  triangle  has 
the  following  mystical  notation,  &<j£J&  &®& 


^#  J  the  two 

lower  triangles  have  the  Hebrew  letters  Jjj  and  p  inserted 
upon  them.  Each  side  of  each  triangle  should  be  one  inch 
in  length,  and  may  be  ornamented  at  the  fancy  of  the  wearer. 
The  breast-plate  may  be  plainly  engraved  or  set  with  stones. 

Candidates  receiving  this  erder  are  said  to  be  "  anointed 
into  the  holy  order  of  the  High  Priesthood." 

The  following  prayer  may  be  used  on  opening  a  Conven- 
tion : 

PRAYER. 

Oh,  thou  Supreme  High  Priest  of  Heaven  and 
earth,  enlighten  us,  we  beseech  thee,  with  the  know- 
ledge of  thy  truth,  and  grant  that  the  members  of 
this  Convention,  and  all  others  who  are  teachers  in 
Israel,  may  be  endowed  with  wisdom  to  understand 
and  to  explain  the  mysteries  of  our  order.  Be  with 
us  in  all  our  assemblies,  guide  us  in  the  paths  of  rec- 
titude, and  enable  us  to  keep  all  thy  statutes  and 


178  BOOK    OF    THE    CHAPTER. 

commandments,  while  life  shall  last,  and  finally 
bring  us  to  the  true  knowledge  of  thy  holy  and 
mighty  name.     So  mote  it  be.     Amen. 


RECEPTION. 

The  following  passage  of  Scripture  is  made  use  of  dur- 
ing the  ceremony  of  reception  : 

Genesis  xiv.  12-17. 

And  they  took  Lot,  Abram's  brother's  son,  (who 
dwelt  in  Sodom,)  and  his  goods,  and  departed.  And 
there  came  one  that  had  escaped,  and  told  Abram, 
the  Hebrew ;  for  he  dwelt  in  the  plain  of  Mamre,  the 
Amorite,  brother  of  Eschol,  and  brother  of  Aner  ; 
and  these  were  confederate  with  Abram.  And  when 
Abram  heard  that  his  bro.ther  was  taken  captive,  he 
armed  his  trained  servants,  born  in  his  own  house, 
three  hundred  and  eighteen,  and  pursued  them  unto 
Dan.  And  he  divided  himself  against  them,  he  .and 
his  servants,  by  night,  and  smote  them,  and  pursued 
them  unto  Hobah,  which  is  on  the  left  hand  of  Da- 
mascus. And  he  brought  back  all  the  goods,  and 
also  brought  again  his  brother  Lot,  and  his  goods, 
and  the  women  also,  and  the  people.  And  the  king 
of  Sodom  went  out  to  meet  him,  (after  his  return 
from  the  slaughter  of  Chedorlaomer,  and  of  the 
kings  that  were  with  him,)  at  the  valley  of  -Sheveh, 
which  is  the  king's  dale. 


HIGH    PRIESTHOOD.  179 

The  preceding  verses  of  the  chapter  should  alsot  be  read 
as  necessary  to  an  understanding  of  certain  portions  of  the 
investiture.  They  recount  how  four  kings  of  Assyria,  under 
the  leadership  of  Chedorlaomer,  king  of  Elam,  attacked  five 
kings  living  in  the  vale  of  Siddim,  and  having  defeated 
them,  took  also  Lot  as  their  captive.  "  And  there  went  out 
the  king  of  Sodom  and  the  king  of  Gomorrah,  and  the  king 
of  Admah,  and  the  king  of  Zeboiim,  and  the  king  of  Bela, 
(the  same  is  Zoar)  and  they  joined  battle  with  them  in  the 
vale  of  Siddim ;  with  Chedorlaomer  the  king  of  Elam,  and 
with  Tidal  king  of  nations,  and  Amraphel  king  of  Shinar, 
and  Arioch  king  of  Ellasar ;  four  Icings  with  five." — Gen. 
xiv.  8,  9. 

The  following  passage  of  Scripture  should  be  read  at 
this  time  : 

Genesis  xiv.  1S-24. 

And  Melchizedek,  king  of  Salem,  brought  forth 
bread  and  wine  :  and  he  was  the  priest  of  the  most 
high  God.  And  he  blessed  him,  and  said,  Blessed 
be  Abram  of  the  most  high  God,  possessor  of  heaven 
and  earth.  And  blessed  be  the  most  high  God  which 
hath  delivered  thine  enemies  into  thy  hand.  And 
he  gave  him  tithes  of  all.  And  the  king  of  Sodom 
said  unto  Abram,  Give  me  the  persons  and  take  the 
goods  unto  thyself.  And  Abram  said  unto  the  king 
of  Sodom,  I  have  lifted  up  my  hand  unto  the  Lord, 
the  most  high  God,  the  possessor  of  heaven  and 
earth,  that  I  will  not  take  from  a  thread  even  to 
a  shoe  latchet,  and  that  1  will  not  take  any  thing 
that  is  thine,  lest  thou  shouldest  say  I  have  made 
Abram  rich,  save  only  that  which  the  young  men 


180  BOOK    OF    THE    CHAPTER. 

have  eaten,  and  the  portion  of  the  men  which  went 
with  me,  Aner,  Eschol  and  Mamre ;  let  them  take 
their  portion. 


THE  COMMUNION  OF  BRETHREN. 

It  was  in  ancient  times  a  custom  religiously  observed,  that 
those  who  sacrificed  to  the  gods,  should  unite  in  partaking 
of  a  part  of  the  food  that  had  been  offered.  And  in  the 
Jewish  church  it  was  strictly  commanded  that  the  sacrificer 
should  ueat  before  the  Lord,"  and  unite  in  a  feast  of  joy  on 
the  occasion  of  their  offerings.  By  this  common  partaking 
of  that  which  had  been  consecrated  to  a  sacred  purpose, 
those  who  partook  of  the  feast  seemed  to  give  an  evidence 
and  attestation  of  the  sincerity  with  which  they  made  the 
offering,  while  the  feast  itself  was,  as  it  were,  the  renewal 
of  the  covenant  of  friendship  between  the  parties. 

The  anointment  of  a  High  Priest  is  preceded  by  the 
following 

PRAYER. 

Most  glorious  and  eternal  High  Priest  of  heaven 
and  earth,  in  thy  mercy  strengthen  the  works  of  our 
hands,  and  grant  that  we  may  appear  before  thy 
everlasting  throne  as  pure  and  undefiled,  as  when 
we  descended  from  .the  loins  of  our  father  Abraham, 
thy  well  beloved.  Give  us,  0  most  merciful  Lord, 
an  abundance  of  thy  divine  aid,  so  that  we  may  be 
embraced  in  his  bosom  in  thy  heavenly  realms. 
Pour  down  thy  divine  blessings  on  this,  thy  servant, 
who  is  now  kneeling  before  thee,  with  thy  divine 


HIGH    PRIESTHOOD.  181 

glory,  that  he  may  vanquish  and  overcome  all  his 
enemies.  Make  him  a  true  and  faithful  teacher  of 
the  companions  over  whom  he  has  been  chosen  to 
preside,  and  enable  him  to  perform  the  duties  of  his 
exalted  office  with  fidelity  and  zeal,  and  we  will 
praise  thee,  the  Great  I  AM,  forever  and  ever.  So 
mote  it  be.     Amen. 

From  a  thread  to  a  shoe  latchet. 

This  was  a  proverbial  expression,  which  Adam  Clarke 
thus  explains :  Among  the  Rabbinical  writers  chut  signifies  a 
fillet  worn  by  young  women  to  tie  up  their  hair.  As  Abram 
had  taken  both  men  and  women  captives,  he  says,  "  I  have 
vowed  that  I  will  not  receive  the  smallest  portion  of  the 
property  either  of  the  women  or  of  the  men,  from  a  girl's 
fillet  to  a  man's  shoe  latchet." 

In  the  same  spirit  the  expression  is  used  in  this  degree  to 
denote  the  obligation  of  a  High  Priest  never  to  wrong  his 
companion  even  in  so  slight  a  matter  as  might  be  repre- 
sented by  these  trifling  articles  of  dress. 

The  Penalty  for  unlawfully  assuming  the  Priest- 
hood. 

While  Moses  was  journeying  through  the  wilderness, 
Korah,  Dathan  and  Aeiram  were  moved  with  envy  and 
jealousy,  that  the  priestly  office  had  been  restricted  to 
Aaron  and  his  descendants.  They  accordingly  appeared  be- 
fore Moses,  accompanied  by  a  numerous  band  of  conspira- 
tors, and  demanded  that  the  restriction  should  be  removed, 
and  they  also  be  permitted  to  assume  the  priesthood. 
Moses,  shocked  at  their  audacity,  determined  to  leave  the 
matter  with  the  Lord,  and  therefore  summoned  them  to 
appear  the  next  day  before  the  tabernacle  with  their  censers, 
when  he  assured  them  that  the  Lord  would  show  whom  he 


182  BOOK    OF    THE    CHAPTER. 

had  consecrated  to  these  holy  functions.  On  the  next  day, 
as  Korah,  Dathan  and  Abiram  were  about  to  burn  incense 
before  the  tabernacle,  the  earth  opened  and  they  were  swal- 
lowed up  as  a  just  punishment  for  unlawfully  assuming  the 
priesthood.  The  account  is  contained  in  the  16th  chapter  of 
the  Book  of  Numbers,  from  verse  1  to  35,  and  is  sometimes 
read  in  explanation  of  an  important  part  of  the  investiture. 

BENEDICTION. 

When  a  High  Priest  is  anointed,  the  following  benediction 
should  be  recited : 

Numbers  vi.  22-26. 

And  the  Lord  spake  unto  Moses,  saying,  Speak 
unto  Aaron  and  unto  his  sons,  saying,  On  this  wise 
ye  shall  bless  the  children  of  Israel,  saying  unto 
them,  The  Lord  bless  thee,  and  keep  thee ;  the  Lord 
make  his  face  shine  upon  thee,  and  be  gracious  unto 
thee ;  the  Lord  lift  up  his  countenance  upon  thee, 
and  give  thee  peace. 

The  ceremony  of  anointing  with  oil  preparatory  to  the 
assumption  of  any  sacred  office,  as  that  of  king  or  priest, 
was  practised  both  among  the  Egyptians  and  the  Jews. 
Among  the  monuments  of  the  former,  many  representations 
are  to  be  seen  of  the  performance  of  this  holy  rite.  The 
Scriptures  mention  three  instances  particularly  in  which 
unction  was  administered ;  namely,  in  the  case  of  Aaron  on 
his  introduction  into  the  priestly  office,  and  of  David  and 
Solomon  at  their  consecration  as  kings.  The  anointing  was 
in  all  these  cases  viewed  as  a  symbol  of  sanctification,  of  a 
designation  to  the  service  of  God,  or  to  a  holy  and  sacred  use. 

The  following  passage  of  Scripture  is  read  as  explanatory 
of  the  office  of  the  priesthood.  It  may  be  very  appropri- 
ately used  as  a  concluding  charge : 


HIGH    PRIESTHOOD.  183 

Hebeews  vii.  1-6. 

For  this  Melchizedek,  king  of  Salem,  priest  of  the 
Most  High  God,  (who  met  Abraham  returning  from 
the  slaughter  of  the  kings,  and  blessed  him ;  to 
whom  also  Abraham  gave  a  tenth  part  of  all ;  first 
being,  by  interpretation,  King  of  Righteousness,  and 
after  that  also  King  of  Salem,  which  is,  King  of 
Peace ;  without  father,  without  mother,  without 
descent ;  having  neither  beginning  of  days,  nor  end 
of  life ;  but  made  like  unto  the  Son  of  God,)  abide th 
a  priest  continually.  Now  consider  how  great  this 
man  was,  unto  whom  even  the  patriarch  Abraham 
gave  the  tenth  of  the  spoils.  And  verily,  they  that 
are  of  the  sons  of  Levi,  who  receive  the  office  of  the 
priesthood,  have  a  commandment  to  take  tithes  of 
the  people,  according  to  the  law,  that  is  of  their 
brethren,  though  they  come  out  of  the  loins  of  Abra- 
ham. For  he  testifieth,  Thou  art  a  priest  for  ever, 
after  the  order  of  Melchizedek.  And  inasmuch  as 
not  without  an  oath,  he  was  made  priest.  For 
those  priests  (under  the  Levitical  law)  were  made 
without  an  oath  ;  but  this  with  an  oath,  by  him 
that  said  unto  him,  The  Lord  sware,  and  will  not 
repent,  Thou  art  a  priest  for  ever,  after  the  order 
of  Melchizedek. 

END    OF   THE    ORDER  OF  HIGH   PRIESTHOOD. 


BOOK  VI. 


(fmmonipx  of  tijp  0vbm 


"  On  the  most  ordinary  occasions,  forms  and  ceremonies  are  bene- 
ficial; on  important  occasions  they  become  necessary;  and  most 
surely  those  persons  are  not  wise  who  regard  them  with  indifference, 
much  more  those  who  regard  them  with  contempt." 

Dudley's  Naology. 


CEREMONIES  OF  THE  ORDER. 


SECTION  I. 

CONSECRATION  OF  A  NEW  CHAPTER. 

fnu.  new  Chapter  will  meet  in  its  hall,  and  open  on  the 
Royai  Arch  degree  ;  the  Grand  Officers  will  meet  in  an  ad- 
joining room,  and  on  being  notified  by  a  committee  of  the 
new  Chapter  that  its  members  are  ready  for  their  reception, 
they  will  proceed  to  the  Chapter  room,  where  being  re- 
ceived by  the  new  Chapter  with  the  Grand  Honors,  the 
officers  of  the  new  Chapter  resign  their  stations  to  the 
Grand  officers.  A  procession  is  then  formed  by  the  Grand 
Captain  of  the  Host,  as  folio ws,  which  repairs  to  the  church, 
or  place  designated  for  the  performance  of  the  ceremonies. 

Sentinel. 
Mark  Masters,  by  twos. 
Past  Masters,  by  twos. 
Most  Excellent  Masters,  by  twos. 
Royal  Arch  Masons,  triangularly,  two  in  front  and  one  behind. 
^  Members  of  the  new  Chapter,  triangularly. 

o  Masters  of  the  First  and  Second  Veil, 

^  Masters  of  the  Third  Veil. 

5  Royal  Arch  Captain,  Principal  Sojourner. 

Captain  of  the  Host. 
•g  Secretary  and  Treasurer. 

gn         One  Companion  carrying  the  Pot  of  Incense. 
^  Four  Companions  carrying  the  Ark. 

g       Three  Companions  carrying  lights,  triangularly. 
5  Scribe  and  King. 

(187) 


188  BOOK    OF    THE    CHAPTER. 

High  Priest. 

Grand  Sentinel. 

Members  of  the  Grand  Chapter,  triangularly. 

Grand  Royal  Arch  Captain. 

Grand  Secretary  and  Grand  Treasurer. 

Grand  Chaplain,  Orator. 

Deputy  Grand  High  Priest. 

Grand  Scribe,  Grand  King. 

Grand  High  Priest. 

On  arriving  at  the  church,  or  place  where  the  ceremonies 

are  to  be  performed,  the  procession  halts,  faces  inwards, 

and  the  Grand  officers  and  others  pass  through.     All  being 

seated,  the  ceremonies  commence  as  follows  : 

Anthem. 

Prayer  by  the  Grand  Chaplain. 
Almighty  and  Supreme  High  Priest  of  Heaven 
and  Earth !  Who  is  there  in  heaven  but  thee !  and 
who  upon  earth  can  stand  in  competition  with  thee ! 
Thy  Omniscient  Mind  brings  all  things  in  review, 
past,  present,  and  to  come  ;  thine  Omnipotent  Arm 
directs  the  movements  of  the  vast  creation ;  thine 
Omnipresent  Eye  pervades  the  secret  recesses  of 
every  heart ;  thy  boundless  beneficence  supplies  us 
with  every  comfort  and  enjoyment ;  and  thine  un- 
speakable perfections  and  glory  surpass  the  under- 
standing of  the  children  of  men !  Our  Father,  who 
art  in  heaven,  we  invoke  thy  benediction  upon  the 
purposes  of  our  present  assembly.  May  this  Chap- 
ter be  established  to  thine  honor,  and  consecrated 
to  thy  glory ;  may  its  officers  be  endowed  with  wis- 


CEREMONIES  OF  THE  ORDER.  189 

dom  to  discern,  and  fidelity  to  pursue,  its  true  inte- 
rests ;  and  may  its  members  be  ever  mindful  of  the 
duty  they  owe  to  their  God,  the  obedience  they  owe 
to  their  superiors,  the  love  they  owe  to  their  equals, 
and  the  good  will  they  owe  to  all  mankind. 

Glory  be  to  God  on  high. 

Response.  As  it  was  in  the  beginning,  is  now, 
and  ever  shall  be,  world  without  end.     So  mote  it 
be.     Amen. 
Oration. 

The  Grand  Captain  of  the  Host  then  forms  the  new 
Chapter  in  front  of  the  Grand  High  Priest. 

The  Deputy  Grand  High  Priest  says  : 

Most  Excellent  Grand  High  Priest,  a  number  of 
Companions,  duly  instructed  in  the  sublime  myste- 
ries, being  desirous  of  promoting  the  honor,  and 
propagating  the  principles  of  the  Art,  have  applied 
to  the  Grand  Chapter  for  a  Warrant  to  constitute  a 
new  Chapter  of  Royal  Arch  Masons,  which  having 
been  obtained,  they  are  now  assembled  for  the  pur- 
pose of  being  constituted,  and  having  their  officers 
installed  in  due  and  ancient  form. 

Grand  High  Priest.  Let  the  Warrant  of  Consti- 
tution be  read. 

Grand  Secretary  reads  it. 

Grand  High  Priest.  Companions,  do  you  still 
approve  of  the  officers  as  named  herein  ? 

Companions.  We  do. 


190  .    BOOK    OF    THE    CHAPTER. 

Grand  High  Priest.  By  virtue  of  the  high  pow- 
ers in  me  vested,  I  do  form  you,  my  respected  Com- 
panions, into  a  regular  Chapter  of  Royal  Arch 
Masons.  From  henceforth  you  are  authorized  and 
empowered  to  open  and  hold  a  Lodge  of  Mark  Mas- 
ters, Past  Masters,  and  Most  Excellent  Masters,  and 
a  Chapter  of  Royal  Arch  Masons ;  and  to  do  and 
perform  all  such  things  as  thereunto  may  appertain ; 
conforming  in  all  your  doings  to  the  General  Grand 
Royal  Arch  Constitution,  and*  the  general  regula- 
tions of  the  State  Grand  Chapter.  And  may  the 
God  of  your  fathers  be  with  you,  guide,  and  direct 
you  in  all  your  doings. 

The  Ark  of  the  Covenant,  and  the  furniture,  clothing, 
jewels,  and  implements  belonging  to  the  Chapter,  (having 
been  previously  placed  in  the  centre,  in  front  of  the  Grand 
High  Priest,)  are  now  uncovered,  and  the  dedication  pro- 
ceeds. 

The  Grand  Chaplain,  with  the  pot  of  incense  in  his 
hands,  says : 

To  our  most  excellent  patron  Zerubbabel,  we 
solemnly  dedicate  this  Chapter.  May  the  blessing 
of  our  Heavenly  High  Priest  descend  and  rest  upon 
its  members,  and  may  their  felicity  be  immortal. 
Glory  be  to  God  on  High. 

Response.  As  it  was  in  the  beginning,  is  now, 
and  ever  shall  be,  world  without  end.     Amen. 

*  These  words  marked  in  italics  and  the  same  words  similarly  designated 
in  other  parts  of  these  services  may  be  omitted  in  those  States  which  are  not 
under  the  jurisdiction  of  the  General  Grand  Chapter 


CEREMONIES  OF  THE  ORDER.  191 

Music,  or  an  Ode. 
The  Deputy  Grand  High  Priost  then  presents  the  High 
Priest  of  the  new  Chapter  to  the  Grand  High  Priest,  saying : 

Most  Excellent  Grand  High  Priest,  I  present  you 

Companion ,  nominated  in  the  Warrant, 

to  be  installed  High  Priest  of  this  new  Chapter. 
I  find  him  to  be  skillful  in  the  royal  art,  and  atten- 
tive to  the  moral  precepts  of  our  forefathers,  and 
have  therefore  no  doubt  but  he  will  discharge  the 
duties  of  his  office  with  fidelity. 

The  Grand  High  Priest  then  addresses  him  as  follows : 
Most  Excellent  :  I  feel  much  satisfaction  in 
performing  my  duty  on  the  present  occasion,  by 
installing  you  into  the  office  of  High  Priest  of  this 
Chapter.  It  is  an  office  highly  honorable  to  all 
those  who  diligently  perform  the  important  duties 
annexed  to  it.  Your  reputed  Masonic  knowledge, 
however,  precludes  the  necessity  of  a  particular 
enumeration  of  those  duties.  I  shall  therefore  only 
observe,  that  by  a  frequent  recurrence  to  the  con- 
stitution, and  general  regulations,  and  the  constant 
study  of  our  sublime  science,  you  will  be  best  able 
to  fulfill  them ;  and  I  am  confident  that  the  Com- 
panions who  are  chosen  to  preside  with  you,  will 
give  strength  to  your  endeavors,  and  support  to 
your  exertions.  I  shall  now  propose  certain  ques- 
tions to  you,  relative  to  the  duties  of  your  office,  to 
which  I  must  request  your  unequivocal  answer 


192  BOOK    OF    THE    CHAPTER. 

1.  Do  you  solemnly  promise  that  you  will  re- 
double your  endeavors  to  correct  the  vices,  purify 
the  morals,  and  promote  the  happiness  of  those  of 
your  Companions,  who  have  attained  this  sublime 
degree  ? 

2.  That  you  will  never  suffer  your  chapter  to  be 
opened,  unless  there  be  present  nine  regular  Royal 
Arch  Masons  ? 

3.  That  you  will  never  suffer  either  more  or  less 
than  three  brethren  to  be  exalted  in  your  Chapter 
at  one  and  the  same  time  ? 

4.  That  you  will  not  exalt  any  one  to  this  degree 
who  has  not  shown  a  charitable  and  humane  dispo- 
sition ;  or  who  has  not  made  a  considerable  pro- 
ficiency in  the  foregoing  degrees  ? 

5.  That  you  will  promote  the  general  good  of  our 
order,  and,  on  all  proper  occasions,  be  ready  to  give 
and  receive  instructions,  particularly  from  the  Gen- 
eral and  State  Grand  officers  ? 

6.  That,  to  the  utmost  of  your  power,  you  will 
preserve  the  solemnities  of  our  ceremonies,  and 
behave,  in  open  Chapter,  with  the  most  profound 
respect  and  reverence,  as  an  example  to  your  Com- 
panions ? 

7.  That  you  will  not  acknowledge,  or  have  inter- 
course with  any  Chapter  that  does  not  work  under 
a  constitutional  warrant  or  dispensation  ? 


CEREMONIES  OF  THE  ORDER.  193 

8.  That  you  will  not  admit  any  visitor  into  your 
Chapter,  who  has  not  been  exalted  in  a  Chapter 
legally  constituted,  without  his  being  first  formally 
healed  ? 

9.  That  you  will  observe  and  support  such  by- 
laws as  may  be  made  by  your  Chapter,  in  conformity 
to  the  General  Grand  Royal  Arch  Constitution,  and 
the  general  regulations  of  the  Grand  Chapter  ? 

10.  That  you  will  pay  respect  and  due  obedience 
to  the  instructions  of  the  General  and  State  Grand 
Officers,  particularly  relating  to  the  several  Lectures 
and  Charges,  and  will  resign  the  chair  to  them,  sev- 
erally, when  they  may  visit  your  Chapter  ? 

11.  That  you  will  support  and  observe  the  General 
Grand  Royal  Arch  Constitution,  and  the  General 
Regulations  of  the  Grand  Royal  Arch  Chapter, 
under  whose  authority  you  act  ? 

Do  you  submit  to  all  these  things,  and  do  you 
promise  to  observe  and  practice  them  faithfully  ? 

Answer.  I  do. 
All  then  kneel,  and  the  Grand  Chaplain  offers  the  following 
PRAYER. 
Most  holy  and  glorious   Lord   God,  the  Great 
High  Priest  of  Heaven  and  Earth  ; 

We  approach  thee  with  reverence,  and  implore 
thy  blessing  on  the  Companion  appointed  to  preside 
9 


194  BOOK    OF    THE    CHAPTER. 

over  this  new  assembly,  and  now  prostrate  before 
thee  ; — fill  his  heart  with  thy  fear,  that  his  tongue 
and  actions  may  pronounce  thy  glory.  Make  him 
steadfast  in  thy  service ;  grant  him  firmness  of  mind ; 
animate  his  heart,  and  strengthen  his  endeavors; 
may  he  teach  thy  judgments  and  thy  laws ;  and  may 
the  incense  he  shall  put  before  thee,  upon  thine 
altar,  prove  an  acceptable  sacrifice  unto  thee.  Bless 
him,  0  Lord,  and  bless  the  work  of  his  hands. 
Accept  us  in  mercy ;  hear  thou  from  heaven  thy 
dwelling-place,  and  forgive  our  transgressions. 
Glory  be  to  God  on  high. 

Response.  As  it  was  in  the  beginning,  is  now, 
and  ever  shall  be,  world  without  end.  So  mote  it 
be.     Amen. 

The  Grand  High  Priest  then  administers  the  following 
obligation  to  the  High  Priest : 

I, ,  do  promise  and  swear  that  I  will 

serve  this  Chapter  as  High  Priest  for  the  time  that 
I  have  been  elected :  that  I  will  perform  all  the 
duties  appertaining  to  that  office  to  the  best  of  my 
abilities,  and  will  support  and  maintain  the  Consti- 
tution of  the  Grand  Chapter  of  ....  ,  and  that  of 
the  General  Grand  Chapter  of  the  United  States." 

The  Grand  High  Priest  will  then  cause  the  High  Priest 
to  be  invested  with  the  clothing  and  badges  of  his  office, 
and  address  him  as  follows : 


CEREMONIES  OF  THE  ORDER.  195 

Most  Excellent  :  In  consequence  of  your  cheer- 
ful acquiescence  with  the  charges  which  you  have 
heard  recited,  you  are  qualified  for  installation  as 
the  High  Priest  of  this  Royal  Arch  Chapter  ;  and 
it  is  incumbent  upon  me,  on  this  occasion,  to  point 
out  some  of  the  particulars  appertaining  to  your 
office,  duty,  and  dignity. 

The  High  Priest  of  every  Chapter  has  it  in  special 
charge,  to  see  that  the  by-laws  of  his  Chapter,  as 
well  as  the  General  Grand  Royal  Arch  Constitution, 
and  all  the  regulations  of  the  Grand  Chapter,  are 
duly  observed  ; — that  all  the  officers  of  his  Chapter 
perform  the  duties  of  their  respective  offices  faith- 
fully, and  are  examples  of  diligence  and  industry  to 
their  Companions  ; — that  true  and  accurate  records 
of  all  the  proceedings  of  the  Chapter  are  kept  by 
the  Secretary  ; — that  the  Treasurer  keeps  and  ren- 
ders exact  and  just  accounts  of  all  the  moneys  and 
other  property  belonging  to  the  Chapter  ; — that  the 
regular  returns  be  made  annually  to  the  Grand 
Chapter  ; — and  that  the  annual  dues  to  the  Grand 
Chapter  be  regularly  and  punctually  paid.  He  has 
the  right  and  authority  of  calling  his  Chapter  to- 
gether at  pleasure,  upon  any  emergency  or  occur- 
rence, which  in  his  judgment  may  require  their 
meeting.  It  is  his  privilege  and  duty,  together 
with  the  King  and  Scribe,  to  attend  the  meetings  of 


196  BOOK    OF    THE    CHAPTER. 

the  Grand  Chapter,  either  in  person  or  by  proxy  ; 
and  the  well-being  of  the  institution  requires  that 
this  duty  should  on  no  occasion  be  omitted. 

The  office  of  High  Priest  is  a  station  highly  hon- 
orable to  all  those  who  diligently  perform  the 
important  duties  annexed  to  it.  By  a  frequent 
recurrence  to  the  constitutions  and  general  regula- 
tions, and  a  constant  practice  of  the  several  sublime 
Lectures  and  Charges,  you  will  be  best  enabled  to 
fulfill  those  duties  ;  and  I  am  confident  that  the 
Companions  who  are  chosen  to  preside  with  you, 
will  give  strength  to  your  endeavors,  and  support  to 
your  exertions. 

Let  the  Mitre  with  which  you  are  invested,  remind 
you  of  the  dignity  of  the  office  you  sustain,  and  its 
inscription  impress  upon  your  mind  a  sense  of  your 
dependence  upon  God ; — that  perfection  is  not  given 
unto  man  upon  earth,  and  that  perfect  holiness  be- 
longeth  alone  unto  the  Lord. 

The  Breast-Plate,  with  which  you  are  decorated, 
in  imitation  of  that  upon  which  were  engraven  the 
names  of  the  twelve  tribes,  and  worn  by  the  High 
Priest  of  Israel,  is  to  teach  you  that  you  are  always 
to  bear  in  mind  your  responsibility  to  the  laws  and 
ordinances  of  the  institution,  and  that  the  honor  and 
interests  of  your  Chapter  and  its  members,  should 
be  always  near  your  heart. 


CEREMONIES  OF  THE  ORDER.  197 

The  various  colors  of  the  Robes  you  wear,  are 
emblematical  of  every  grace  and  virtue  which  can 
adorn  and  beautify  the  human  mind  ;  each  of  which 
will  be  briefly  illustrated  in  the  course  of  the  charges 
to  be  delivered  to  your  subordinate  officers. 

You  will  now  take  charge  of  your  officers,  stand- 
ing upon  their  right,  and  present  them  severally  in 
succession  to  the  Deputy  Grand  High  Priest,  by 
whom  they  will  be  presented  to  me  for  installation. 

The  High  Priest  of  the  Chapter  will  then  present  each  of 
his  officers  in  succession  to  the  Deputy  Grand  High  Priest, 
who  will  present  the  officer  to  the  Grand  High  Priest,  in  the 
words  already  used  in  presenting  the  High  Priest,  as  printed 
on  page  191,  making  the  necessary  variation  for  the  office. 
The  Grand  High  Priest  will  administer  an  obligation  similar 
to  that  administered  to  the  High  Priest,  and  after  investing 
each  officer  with  his  clothing  and  badges,  he  will  address 
him  as  follows : 

CHARGE  TO  THE  KING. 

Excellent  Companion  :  The  important  station 
to  which  you  are  elected  in  this  Chapter,  requires 
from  you  exemplary  conduct ;  its  duties  demand 
your  most  assiduous  attention ;  you  are  to  second 
and  support  your  chief  in  all  the  requirements  of  his 
office ;  and  should  casualties  at  any  time  prevent  his 
attendance,  you  are  to  succeed  him  in  the  perform- 
ance of  his  duties. 

Your  badge  (the  Level  surmounted  by  a  Crown) 
should  remind  you  that  although  you  are  the  repre- 


198  BOOK    OF    THE    CHAPTER. 

sentative  of  a  King,  and  exalted  by  office  above  your 
Companions,  yet  that  you  remain  upon  a  level  with 
them,  as  respects  your  duty  to  God,  to  your  neigh- 
bor, and  to  yourself;  that  you  are  equally  bound 
with  them,  to  be  obedient  to  the  laws  and  ordi- 
nances of  the  institution  ;  to  be  charitable,  humane, 
and  just,  and  to  seek  every  occasion  of  doing  good. 

Your  office  teaches  a  striking  lesson  of  humility. 
The  institutions  of  political  society  teach  us  to  con- 
sider the  king  as  the  chief  of  created  beings,  and 
that  the  first  duty  of  his  subjects  is  to  obey  his  man- 
dates : — but  the  institutions  of  our  sublime  degrees, 
by  placing  the  King  in  a  situation  subordinate  to 
the  High  Priest,  teach  us  that  our  duty  to  God  is 
paramount  to  all  other  duties,  and  should  ever  claim 
the  priority  of  our  obedience  to  man ;  and  that  how- 
ever strongly  we  may  be  bound  to  obey  the  laws  of 
civil  society,  yet  that  those  laws,  to  be  just,  should 
never  intermeddle  with  matters  of  conscience,  nor 
dictate  articles  of  faith. 

The  Scarlet  Robe,  an  emblem  of  imperial  dignity, 
should  remind  you  of  the  paternal  concern  you 
should  ever  feel  for  the  welfare  of  your  Chapter, 
and  the  fervency  and  zeal  with  which  you  should 
endeavor  to  promote  its  prosperity. 

In  presenting  to  you  the  Crown,  which  is  an  em- 
blem of  royalty,  I  would  remind  you,  that  to  reign 


CEREMONIES  OF  THE  ORDER.  199 

sovereign  in  the  hearts  and  affections  of  men,  must 
be  far  more  grateful  to  a  generous  and  benevolent 
mind,  than  to  rule  over  their  lives  and  fortunes ;  and 
that  to  enable  you  to  enjoy  this  pre-eminence  with 
honor  and  satisfaction,  you  must  subject  your  o^n 
passions  and  prejudices  to  the  dominion  of  reason 
and  charity. 

You  are  entitled  to  the  second  seat  in  the  council 
of  your  Companions.  Let  the  bright  example  of 
your  illustrious  predecessor  in  the  Grand  Council  at 
Jerusalem,  stimulate  you  to  the  faithful  discharge 
of  your  duties  ;  and  when  the  King  of  Kings  shall 
summon  you  into  his  immediate  presence,  from  his 
hand  may  you  receive  a  crotvn  of  glory,  which  shall 
never  fade  away. 

CHARGE  TO  THE  SCRIBE. 

Excellent  Companion  :  The  office  of  Scribe,  to 
which  you  are  elected,  is  very  important  and  re- 
spectable. In  the  absence  of  your  superior  officers, 
you  are  bound  to  succeed  them,  and  to  perform  their 
duties.  The  purposes  of  the  institution  ought  never 
to  suffer  for  want  of  intelligence  in  its  proper  of- 
ficers ;  you  will  therefore  perceive  the  necessity 
there  is  of  your  possessing  such  qualifications  as 
will  enable  you  to  accomplish  those  duties  which 
are  incumbent  upon  you,  in  your  appropriate  sta- 


200  BOOK    OF    THE    CHAPTER. 

tion,  as  well  as  those  which  may  occasionally  de- 
volve upon  yon  by  the  absence  of  your  superiors. 

The  Purple  Robe,  with  which  you  are  invested,  is 
an  emblem  of  union,  and  is  calculated  to  remind  you 
tfiat  the  harmony  and  unanimity  of  the  Chapter 
should  be  your  constant  aim ;  and  to  this  end  you 
are  studiously  to  avoid  all  occasions  of  giving 
offence,  or  countenancing  anything  that  may  create 
divisions  or  dissensions.  You  are,  by  all  means  in 
your  power,  to  endeavor  to  establish  a  permanent 
union  and  good  understanding  among  all  orders  and 
degrees  of  masonry,  and  as  the  glorious  sun,  at  its 
meridian  height,  dispels  the  mist  and  clouds  which 
obscure  the  horizon,  so  may  your  exertions  tend  to 
dissipate  the  gloom  of  jealousy  and  discord,  when- 
ever they  may  appear. 

Your  badge  (a  Plum-rule  surmounted  by  the  Tur- 
ban) is  an  emblem  of  rectitude  and  vigilance  ;  and 
while  you  stand  as  a  watchman  on  the  tower,  to 
guard  your  Companions  against  the  approach  of 
those  enemies  of  human  felicity,  intemperance  and 
excess,  let  this  faithful  monitor  ever  remind  you  to 
walk  uprightly  in  your  station  ;  admonishing  and 
animating  your  Companions  to  fidelity  and  industry 
while  at  labor,  and  to  temperance  and  moderation 
while  at  refreshment.  And  when  the  Great  Watch- 
man of  Israel,whose  eye  never  slumbers  or  sleeps,  shall 


CEREMONIES  OF  THE  ORDER.  201 

relieve  you  from  your  post  on  earth,  may  he  permit  you 
in  heaven  to  participate  in  that  food  and  refreshment 
which  is 

"Such  as  the  saints  in  glory  love, 
And  such  as  the  angels  eat." 

CHARGE  TO  THE  CAPTAIN  OF  THE  HOST. 

Companion  :  The  office  with  which  you  are  en- 
trusted is  of  high  importance,  and  demands  your 
most  zealous  consideration.  The  preservation  of 
the  most  essential  traits  of  our  ancient  customs, 
usages,  and  landmarks,  are  within  your  province ; 
and  it  is  indispensably  necessary  that  the  part  as- 
signed to  you,  in  the  immediate  practice  of  our  rites 
and  ceremonies,  should  be  perfectly  understood,  and 
correctly  administered. 

Your  office  corresponds  with  that  of  Marshal,  or 
Master  of  Ceremonies.  You  are  to  superintend  all 
processions  of  your  Chapter,  when  moving  as  a  dis- 
tinct body,  either  in  public  or  private  ;  and  as  the 
world  can  only  judge  of  our  private  discipline  by 
our  public  deportment,  you  will  be  careful  that  the 
utmost  order  and  decorum  be  observed  on  all  such 
occasions.  You  will  ever  be  attentive  to  the  com- 
mands of  your  chief,  and  always  near  at  hand  to  see 
them  duly  executed.  I  invest  you  with  the  badge 
of  your  office,  and  presume  that  you  wrill  give  to 
your  duties  all  that  study  and  attention  which  their 

importance  demands. 
9* 


202  BOOK  OF  THE  CHAPTER. 

CHARGE  TO  THE  PRINCIPAL  SOJOURNER. 

Companion  :  The  office  confided  to  you,  though 
subordinate  in  degree,  is  equal  in  importance  to  any 
in  the  Chapter,  that  of  your  chief  alone  excepted. 
Your  office  corresponds  with  that  of  Senior  Deacon, 
in  the  preparatory  degrees.  Among  the  duties  re- 
quired of  you,  the  preparation  and  introduction  of 
candidates  are  not  the  least.  As  in  our  intercourse 
with  the  world,  experience  teaches  that  first  impres- 
sions are  often  the  most  durable,  and  the  most  diffi- 
cult to  eradicate ;  so  it  is  of  great  importance,  in 
all  cases,  that  those  impressions  should  be  correct 
and  just ;  hence  it  is  essential  that  the  officer,  who 
brings  the  blind  by  a  way  they  knew  not,  and  leads 
them  in  paths  that  they  have  not  known,  should 
always  be  well  qualified  to  make  darkness  light  be- 
fore them,  and  crooked  things  straight. 

Your  robe  of  office  is  an  emblem  of  humility ;  and 
teaches  that  in  the  prosecution  of  a  laudable  under- 
taking, we  should  never  decline  taking  any  part  that 
may  be  assigned  us,  although  it  may  be  the  most 
difficult  or  dangerous. 

The  rose-colored  tesselated  Border,  adorning  the 
robe,  is  an  emblem  of  ardor  and  perseverance,  and 
signifies  that  when  we  have  engaged  in  a  virtuous 
course,  notwithstanding  all  the  impediments,  hard- 
ships, and  trials,  we  may  be  destined  to  encounter, 


CEREMONIES  OF  THE  ORDER.  203 

we  should  endure  them  all  with  fortitude,  and  ar- 
dently persevere  unto  the  end ;  resting  assured  of 
receiving,  at  the  termination  of  our  labors,  a  noble 
and  glorious  reward.  Your  past  exertions  will  be 
considered  as  a  pledge  of  your  future  assiduity  in 
the  faithful  discharge  of  your  duties. 

CHARGE  TO  THE  ROYAL  AECH  CAPTAIN. 

Companion  :  The  well-known  duties  of  your  sta- 
tion require  but  little  elucidation.  Your  office  in 
the  preparatory  degrees  corresponds  with  that  of 
Junior  Deacon.  It  is  your  province,  conjointly  with 
the  Captain  of  the  Host,  to  attend  the  examination 
of  all  visitors,  and  to  take  care  that  none  are  permit- 
ted to  enter  the  Chapter,  but  such  as  have  traveled 
the  rugged  path  of  trial,  and  evinced  their  title  to  our 
favor  and  friendship.  You  will  be  attentive  to  obey 
the  commands  of  the  Captain  of  the  Host  during  the 
introduction  of  strangers  among  the  workmen  j  so 
that  should  they  be  permitted  to  pass  your  post, 
they  may  by  him  be  introduced  into  the  presence 
of  the  Grand  Council. 

The  White  Banner,  entrusted  to  your  care,  is  em- 
blematical of  that  purity  of  heart  and  rectitude  of 
conduct,  which  ought  to  actuate  all  those  who  pass 
the  white  veil  of  the  sanctuary.  I  give  it  to  you 
strongly  in  charge,  never  to  suffer  any  one  to  pass 
your  post,  without  the  signet  of  truth. 


204  BOOK    OF    THE    CHAPTER. 

I  present  you  the  badge  of  your  office,  in  expecta- 
tion of  your  performing  your  duties  with  intelli- 
gence, assiduity,  and  propriety. 

CHARGE  TO  THE  GRAND  MASTER  OF  THE  THIRD  VEIL. 

Companion  :  I  present  you  with  the  Scarlet  Ban- 
ner, which  is  the  ensign  of  your  office,  and  with  a 
sword  to  protect  and  defend  the  same.  The  rich 
and  beautiful  color  of  your  banner  is  emblematical 
of  fervency  and  zeal;  it  is  the  appropriate  color  of 
the  Royal  Arch  degree ;  it  admonishes  us,  that  we 
should  be  fervent  in  the  exercise  of  our  devotions  to 
God,  and  zealous  in  our  endeavors  to  promote  the 
happiness  of  man. 

CHARGE  TO  THE  GRAND  MASTER  OF  THE  SECOND  VEIL. 

Companion  :  I  invest  you  with  the  Purple  Banner, 
which  is  the  ensign  of  your  office,  and  arm  you  with 
a  sword,  to  enable  you  to  maintain  its  honor. 

The  color  of  your  banner  is  produced  by  a  due 
mixture  of  blue  and  scarlet;  the  former  of  which  is 
the  characteristic  color  of  the  symbolic  or  first  three 
degrees  of  masonry,  and  the  latter,  that  of  the  Royal 
Arch  degree.  It  is  an  emblem  of  union,  and  is  the 
characteristic  color  of  the  intermediate  degrees. 
It  admonishes  us  to  cultivate  and  improve  that 
spirit  of  union  and  harmony,  between  the  brethren 
of  the  symbolic  degrees  and  the  Companions  of  the 
sublime  degrees,  which  should  ever  distinguish  the 


CEREMONIES  OF  THE  ORDER.  205 

members  of  a  society  founded  upon  the  principles 
of  everlasting  truth  and  universal  philanthropy. 

CHARGE  TO  THE  GRAND  MASTER  OF  THE  FIRST  VEIL. 

Companion  :  I  invest  you  with  the  Blue  Banner, 
which  is  the  ensign  of  your  office,  and  a  sword  for 
its  defence  and  protection.  The  color  of  your  ban- 
ner is  one  of  the  most  durable  and  beautiful  in 
nature.  It  is  the  appropriate  color  adopted  and 
worn  by  our  ancient  brethren  of  the  three  symbolic 
degrees,  and  is  the  peculiar  characteristic  of  an  insti- 
tution which  has  stood  the  test  of  ages,  and  which 
is  as  much  distinguished  by  the  durability  of  its 
materials  or  principles,  as  by  the  beauty  of  its  super- 
structure. It  is  an  emblem  of  universal  friendship 
and  benevolence ;  and  instructs  us,  that  in  the  mind 
of  a  mason,  those  virtues  should  be  as  expansive  as 
the  blue  arch  of  heaven  itself. 

CHARGE  TO  THE  TREASURER. 

Companion  :  You  are  elected  Treasurer  of  this 
Chapter,  and  I  have  the  pleasure  of  investing  you 
with  the  badge  of  your  office.  The  qualities  which 
should  recommend  a  Treasurer  are  accuracy  and 
fidelity;  accuracy,  in  keeping  a  fair  and  minute 
account  of  all  receipts  and  disbursements  ;  fidelity, 
in  carefully  preserving  all  the  property  and  funds 
of  the  Chapter,  that  may  be  placed  in  his  hands,  and 
rendering  a  just  account  of  the  same  whenever  he 


206  BOOK    OF    THE    CIIAPTKU. 

is  called  upon  for  that  purpose.  I  presume  that 
your  respect  for  the  institution,  your  attachment  to 
the  interests  of  your  Chapter,  and  your  regard  for 
a  good  name,  which  is  better  than  precious  oint- 
ment, will  prompt  you  to  the  faithful  discharge  of 
the  duties  of  your  office. 

CHARGE  TO  THE  SECRETARY. 

Companion  :  I  with  pleasure  invest  you  with  your 
badge  as  Secretary  of  this  Chapter.  The  qualities 
which  should  recommend  a  Secretary,  are,  prompti- 
tude in  issuing  the  notifications  and  orders  of  his 
superior  officers ;  punctuality  in  attending  the  con- 
vocations of  the  Chapter  ;  correctness  in  recording 
their  proceedings  ;  judgment  in  discriminating  be- 
tween what  is  proper  and  what  is  improper  to  be 
committed  to  writing ;  regularity  in  making  his 
annual  returns  to  the  Grand  Chapter ;  integrity  in 
accounting  for  all  moneys  that  may  pass  through  his 
hands ;  and  fidelity  in  paying  the  same  over  into  the 
hands  of  the  Treasurer.  The  possession  of  these 
good  qualities,  I  presume,  has  designated  you  as  a 
suitable  candidate  for  this  important  office  ;  and  I 
cannot  entertain  a  doubt  that  you  will  discharge  its 
duties  beneficially  to  the  Chapter,  and  honorably  to 
yourself.  And  when  you  shall  have  completed  the 
record  of  your  transactions  here  below,  and  finished 
the  term  of  your  probation,  may  you  be  admitted 


CEREMONIES  OF  THE  ORDER.  207 

into  the  celestial  Grand  Chapter  of  saints  and  an- 
gels, and  find  your  name  recorded  in  the  hook  of  life 
eternal. 

CHAEGE  TO  THE  SENTINEL. 

Companion  :  You  are  appointed  Sentinel  of  this 
Chapter  ;  and  I  invest  you  with  the  badge,  and  this 
implement  of  your  office.  As  the  sword  is  placed  in 
the  hands  of  the  Sentinel,  to  enable  him  effectually 
to  guard  against  the  approach  of  all  cowans  and 
eavesdroppers,  and  suffer  none  to  pass  or  repass  but 
such  as  are  duly  qualified;  so  it  should  morally  serve 
as  a  constant  admonition  to  us  to  set  a  guard  at  the 
entrance  of  our  thoughts ;  to  place  a  watch  at  the 
door  of  our  lips  ;  to  post  a  sentinel  at  the  avenue 
of  our  actions  ;  thereby  excluding  every  unqualified 
and  unworthy  thought,  word  and  deed ;  and  pre- 
serving consciences  void  of  offence  towards  God  and 
towards  man. 

As  the  first  application  from  visitors  for  admis- 
sion into  the  Chapter  is  generally  made  to  the  Sen- 
tinel at  the  door,  your  station  will  often  present  you 
to  the  observation  of  strangers ;  it  is,  therefore, 
essentially  necessary  that  he  who  sustains  the  office 
with  which  you  are  entrusted,  should  be  a  man  of 
good  morals,  steady  habits,  strict  discipline,  temper- 
ate, affable  and  discreet.  I  trust  that  a  just  regard 
for  the  honor  and  reputation  of  the  institution,  will 


208  BOOK    OF    THE    CHAPTER. 

ever  induce  you  to  perform  with  fidelity  the  trust 
reposed  in  you  ;  and  when  the  door  of  this  earthly 
tabernacle  shall  be  closed,  may  you  find  an  abundant 
entrance  through  the  gates  into  the  temple  and  city 
of  our  God. 

The  Grand  High  Priest  then  delivers  the  following 

CHAKGE  TO  THE  CHAPTEE. 

Companions  :  The  exercise  and  management  of 
the  sublime  degrees  of  masonry  in  your  Chapter 
hitherto,  are  so  highly  appreciated,  and  the  good 
reputation  of  the  Chapter  so  well  established,  that 
I  must  presume  these  considerations  alone,  were 
there  no  others  of  greater  magnitude,  would  be  suf- 
ficient to  induce  you  to  preserve  and  perpetuate  this 
valuable  and  honorable  character.  But  when  to 
these  is  added  the  pleasure  which  every  philan- 
thropic heart  must  feel  in  doing  good,  in  promoting 
good  order,  in  diffusing  light  and  knowledge,  in  cul- 
tivating masonic  and  Christian  charity,  which  are 
the  great  objects  of  this  sublime  institution,  I  cannot 
doubt  that  your  future  conduct,  and  that  of  your 
successors,  will  be  calculated  still  to  increase  the 
lustre  of  your  justly  esteemed  reputation. 

May  your  chapter  become  beautiful  as  the  temple, 
peaceful  as  the  ark,  and  sacred  as  its  most  holy  place. 
May  your  oblations  of  piety  and  praise  be  grateful  as 
the  incense,  your  love  warm  as  its  flame,  and  your 


CEREMONIES  OF  THE  ORDER.  209 

charity  diffusive  as  its  fragrance.  May  your  hearts 
be  pure  as  the  altar,  and  your  conduct  acceptable  as 
the  offering.  May  the  exercises  of  your  charity  be 
as  constant  as  the  returning  wants  of  the  distressed 
ividow  and  helpless  orphan.  May  the  approbation 
of  Heaven  be  your  encouragement,  and  the  testi- 
mony of  a  good  conscience  your  support :  may  you 
be  endowed  with  every  good  and  perfect  gift,  while 
traveling  the  rugged  path  of  life,  and  finally  be  ad- 
mitted ivithin  the  veil  of  heaven,  to  the  full  enjoyment 
of  life  eternal.     So  mote  it  be.     Amen. 

The  officers  and  members  of  the  Chapter  will  then  pass 
in  review  in  front  of  the  Grand  officers,  with  their  hands 
crossed  on  their  breasts,  bowing  as  they  pass. 

The  Grand  Captain  of  the  Host  then  makes  the  follow- 
ing proclamation : 

"  In  the  name  of  the  Most  Excellent  Grand  Chap- 
ter of  the  State  of ,1  hereby  proclaim  .... 

Chapter  No.  .  .  .  ,  to  be  legally  constituted  and 
consecrated,  and  the  officers  thereof  duly  installed, 
with  the  Grand  Honors  of  Masonry,  by  three  times 
three." 

The  public  Grand  Honors  are  then  given. 

An  Ode. 

Benediction  by  the  Grand  Chaplain. 

The  procession  then  returns  to  the  Chapter  room,  and 
the  Grand  officers  retiring,  the  Chapter  is  closed  by  its 
own  officers. 


SECTION  II. 

ANNUAL  INSTALLATION    OF   THE    OFFICERS 
OF  A  CHAPTER. 

On  the  night  appointed  for  the  installation,  the  Chapter 
being  opened  in  the  Royal  Arch  Degree,  a  Past  High  Priest, 
if  one  be  present,  and  if  not,  some  other  officer  presents  the 
High  Priest  elect  to  the  Presiding  officer,  and  says : 

Most  Excellent  :   I  hereby  present  before  you 

Companion ,  who  has  been  duly  elected  to 

serve  this  Chapter  as  High  Priest  for  the  ensuing 
masonic  year,  and  who  now  declares  himself  ready 
for  installation. 

The  High  Priest  elect  then  turning  and  facing  the  Com- 
panions, the  Presiding  officer  says  : 

Companions  :  You  now  behold  before  you  Com- 
panion   ,  who  has  been  elected  to  serve 

this  Chapter  as  Most  Excellent  High  Priest,  and 
who  now  declares  himself  ready  for  installation. 
If  any  of  you  have  any  reasons  to  urge  why  he 
should  not  be  installed,  you  will  make  them  known 
now,  or  else  forever  hereafter  hold  your  peace. 
Hearing  no  objections,  I  shall  proceed  to  install 
him. 

The  Presiding  officer  then  addresses  him  as  follows : 
Most   Excellent  :    I  feel  much  satisfaction  in 
performing   my  duty  on  the   present  occasion,  by 

(210) 


CEREMONIES  OF  THE  ORDER.  211 

installing  you  into  the  office  of  High  Priest  of  this 
Chapter.  It  is  an  office  highly  honorable  to  all 
those  who  diligently  perform  the  important  duties 
annexed  to  it.  Your  reputed  Masonic  knowledge, 
however,  precludes  the  necessity  of  a  particular 
enumeration  of  those  duties.  I  shall  therefore  only 
observe,  that  by  a  frequent  recurrence  to  the  consti- 
tution, and  general  regulations,  and  constant  prac- 
tice of  the  several  sublime  lectures  and  charges,  you 
will  best  be  able  to  fulfill  them  ;  and  I  am  confident 
that  the  Companions  who  are  chosen  to  preside  with 
you,  will  give  strength  to  your  endeavors,  and  sup- 
port to  your  exertions.  I  shall  now  propose  certain 
questions  to  you,  relative  to  the  duties  of  your  office, 
to  which  I  must  request  your  unequivocal  answer. 

1.  Do  you  solemnly  promise  that  you  will  re- 
double your  endeavors  to  correct  the  vices,  purify 
the  morals,  and  promote  the  happiness  of  those  of 
your  Companions,  who  have  attained  this  sublime 
degree  ? 

2.  That  you  will  never  suffer  your  chapter  to  be 
opened,  unless  there  be  present  nine  regular  Royal 
Arch  Masons  ? 

3.  That  you  will  never  suffer  either  more  or  less 
than  three  brethren  to  be  exalted  in  your  Chapter 
at  one  and  the  same  time  ? 

4.  That  you  will  not  exalt  any  one  to  this  degree 


212  BOOK    OF    THE    CHAPTER. 

who  has  not  shown  a  charitable  and  humane  dispo- 
sition ;  or  who  has  not  made  a  considerable  pro- 
ficiency in  the  foregoing  degrees  ? 

5.  That  you  will  promote  the  general  good  of  our 
order,  and,  on  all  proper  occasions,  be  ready  to  give 
and  receive  instructions,  particularly  from  the  Gen- 
eral and  State  Grand  officers  ? 

6.  That,  to  the  utmost  of  your  power,  you  will  pre- 
serve the  solemnities  of  our  ceremonies,  and  behave, 
in  open  Chapter,  with  the  most  profound  respect  and 
reverence,  as  an  example  to  your  Companions  ? 

7.  That  you  will  not  acknowledge,  or  have  inter- 
course with  any  Chapter  that  does  not  work  under 
a  constitutional  warrant  or  dispensation  ? 

8.  That  you  will  not  admit  any  visitor  into  your 
Chapter,  who  has  not  been  exalted  in  a  Chapter 
legally  constituted,  without  his  being  first  formally 
healed? 

9.  That  you  will  observe  and  support  such  by- 
laws as  may  be  made  by  your  Chapter,  in  conformity 
to  the  General  Grand  Royal  Arch  Constitution,  and 
the  general  regulations  of  the  Grand  Chapter  ? 

10.  That  you  will  pay  respect  and  due  obedience 
to  the  instructions  of  the  General  and  State  Grand 
Officers,  particularly  relating  to  the  several  Lectures 
and  Charges,  and  will  resign  the  chair  to  them,  sev- 
erally, when  they  may  visit  your  Chapter  ? 


CEREMONIES  OF  THE  ORDER.  213 

11.  That  you  will  support  and  observe  tlie  General 
Grand  Royal  Arch  Constitution,  and  the  General 
Regulations  of  the  Grand  Royal  Arch  Chapter, 
under  whose  authority  you  act  ? 

Do  you  submit  to  all  these  things,  and  do  you 
promise  to  observe  and  practice  them  faithfully  ? 

Answer.  I  do. 
All  then  kneel,  and  the  Grand  Chaplain  offers  the  following 
PRAYER, 

Most  holy  and  glorious  Lord  God,  the  Great 
High  Priest  of  Heaven  and  Earth  ; 

We  approach  thee  with  reverence,  and  implore 
thy  blessing  on  the  Companion  appointed  to  preside 
over  this  Chapter,  and  now  prostrate  before  thee ; 
— fill  his  heart  with  thy  fear,  that  his  tongue  and 
actions  may  pronounce  thy  glory.  Make  him  stead- 
fast in  thy  service;  grant  him  firmness  of  mind; 
animate  his  heart,  and  strengthen  his  endeavors; 
may  he  teach  thy  judgments  and  thy  laws ;  and  may 
the  incense  he  shall  put  before  thee,  upon  thine 
altar,  prove  an  acceptable  sacrifice  unto  thee.  Bless 
him,  0  Lord,  and  bless  the  work  of  his  hands. 
Accept  us  in  mercy  ;  hear  thou  from  heaven  thy 
dwelling-place,  and  forgive  our  transgressions 

Glory  be  to  God  on  high. 

Response.  As  it  was  in  the  beginning,  is  now, 


214  BOOK    OF    THE    CHAPTER. 

and  ever  shall  be,  world  without  end.  So  mote  it 
be.     Amen. 

The  Presiding  officer  then  administers  the  following- 
obligation  to  the  High  Priest  elect : 

I, ,  do  promise  and  swear  that  I  will 

serve  this  Chapter  as  High  Priest  for  the  time  that 
I  have  been  elected :  that '  I  will  perform  all  the 
duties  appertaining  to  that  office  to  the  best  of  my 
abilities,  and  will  support  and  maintain  the  Consti- 
tution of  the  Grand  Chapter  of  ....  ,  and  that  of 
the  General  Grand  Chapter  of  the  United  States" 

The  Grand  High  Priest  will  then  cause  the  High  Priest 
to  be  invested  with  the  clothing  and  badges  of  his  office, 
and  will  address  him  as  follows : 

Most  Excellent  :  In  consequence 
of  your  cheerful  acquiescence  with 
the  charges  which  you  have  heard 
recited,  you  are  qualified  for  installa- 
tion as  the  High  Priest  of  this  Royal 
Arch  Chapter ;  and  it  is  incumbent  upon  me,  on  this 
occasion,  to  point  out  some  of  the  particulars  apper- 
taining to  your  office,  duty,  and  dignity. 

The  High  Priest  of  every  Chapter  has  it  in  special 
charge,  to  see  that  the  by-laws  of  his  Chapter,  as 
well  as  the  General  Grand  Royal  Arch  Constitution, 
and  all  the  regulations  of  the  Grand  Chapter,  are' 
duly  observed  ; — that  all  the  officers  of  his  Chapter 
perform  the  duties  of  their  respective  offices  faith- 


CEREMONIES  OF  THE  ORDER.  215 

fully,  and  are  examples  of  diligence  and  industry  to 
their  Companions  ; — that  true  and  accurate  records 
of  all  the  proceedings  of  the  Chapter  are  kept  by 
the  Secretary  ; — that  the  Treasurer  keeps  and  ren- 
ders exact  and  just  accounts  of  all  the  moneys  and 
other  property  belonging  to  the  Chapter  ; — that  the 
regular  returns  be  made  annually  to  the  Grand 
Chapter  ; — and  that  the  annual  dues  to  the  Grand 
Chapter  be  regularly  and  punctually  paid.  He  has 
the  right  and  authority  of  calling  his  Chapter  to- 
gether at  pleasure,  upon  any  emergency  or  occur- 
rence, which  in  his  judgment  may  require  their 
meeting.  It  is  his  privilege  and  duty,  together 
with  the  King  and  Scribe,  to  attend  the  meetings  of 
the  Grand  Chapter,  either  in  person  or  by  proxy  ; 
and  the  well-being  of  the  institution  requires  that 
this  duty  should  on  no  occasion  be  omitted. 

The  office  of  High  Priest  is  a  station  highly  hon- 
orable to  all  those  who  diligently  perform  the 
important  duties  annexed  to  it.  By  a  frequent 
recurrence  to  the  constitutions  and  general  regula- 
tions, and  a  constant  practice  of  the  several  sublime 
Lectures  and  Charges,  you  will  be  best  enabled  to 
fulfill  those  duties  ;  and  I  am  confident  that  the 
Companions  who  are  chosen  to  preside  with  you, 
will  give  strength  to  your  endeavors,  and  support  to 
your  exertions. 


216  BOOK    OF    THE    CHAPTER. 

Let  the  Mitre  with  which  you  are  invested,  remind 
you  of  the  dignity  of  the  office  you  sustain,  and  its 
inscription  impress  upon  your  mind  a  sense  of  your 
dependence  upon  God ; — that  perfection  is  not  given 
unto  man  upon  earth,  and  that  perfect  holiness  be- 
longeth  alone  unto  the  Lord. 

The  Breast-Plate,  with  which  you  are  decorated, 
in  imitation  of  that  upon  which  were  engraven  the 
names  of  the  twelve  tribes,  and  worn  by  the  High 
Priest  of  Israel,  is  to  teach  you  that  you  are  always 
to  bear  in  mind  your  responsibility  to  the  laws  and 
ordinances  of  the  institution,  and  that  the  honor  and 
interests  of  your  Chapter  and  its  members,  should 
be  always  near  your  heart. 

The  various  colors  of  the  Robes  you  wear,  are 
emblematical  of  every  grace  and  virtue  which  can 
adorn  and  beautify  the  human  mind  ;  each  of  which 
will  be  briefly  illustrated  in  the  course  of  the  charges 
to  be  delivered  to  your  subordinate  officers. 

You  will  own  assume  your  seat  in  the  Sanctum 
Sanctorum,  and  proceed  to  the  installation  of  your 
subordinate  officers. 

The  High  Priest  is  then  inducted  into  the  Sanctum  Sancto- 
rum. Each  of  the  subordinate  officers  is  presented  to  him 
by  the  Past  High  Priest,  with  the  same  address  as  is  recited 
above,  and  the  same  call  is  made  in  each  case,  for  objections; 
the  same  obligation,  (with  the  necessary  variation  of  title,) 


CEREMONIES  OF  THE  ORDER.  211 

which  had  been  taken  by  the  High  Priest,  is  taken  by  each 
of  the  officers,  and  the  charge  is  read  to  him  by  the  High 
Priest  elect,  after  which  the  newly  installed  officer  assumes 
his  appropriate  station  in  the  Chapter. 

CHARGE  TO  THE  KING. 

Excellent  Companion  :  The  im- 
portant station  to  which  you  are 
elected  in  this  Chapter,  requires  from 
you  exemplary  conduct ;  its  duties 
>>  demand  your  most  assiduous  atten- 
tion ;  you  are  to  second  and  support  your  chief  in 
all  the  requirements  of  his  office  ;  and  should  casual- 
ties at  any  time  prevent  his  attendance,  you  are  to 
succeed  him  in  the  performance  of  his  duties. 

Your  badge  {the  Level  surmounted  by  a  Croivn) 
should  remind  you  that  although  you  are  the  repre- 
sentative of  a  King,  and  exalted  by  office  above  your 
Companions,  yet  that  you  remain  upon  a  level  with 
them,  as  respects  your  duty  to  God,  to  your  neigh- 
bor, and  to  yourself ;  that  you  are  equally  bound 
with  them,  to  be  obedient  to  the  laws  and  ordi- 
nances of  the  institution  ;  to  be  charitable,  humane, 
and  just,  and  to  seek  every  occasion  of  doing  good. 
Your  office  teaches  a  striking  lesson  of  humility. 
The  institutions  of  political  society  teach  us  to  con- 
sider the  king  as  the  chief  of  created  beings,  and 
that  the  first  duty  of  his  subjects  is  to  obey  his  man- 
dates : — but  the  institutions  of  our  sublime  degrees, 
10 


213  DOCK  OF  THE  CIJAn'KK. 

by  placing  the  King  in  a  situation  subordinate  to 
the  High  Priest,  teach  us  that  our  duty  to  God  is 
paramount  to  all  other  duties,  and  should  ever  claim 
the  priority  of  our  obedience  to  man  ;  and  that  how- 
ever strongly  we  may  be  bound  to  obey  the  laws  of 
civil  society,  yet  that  those  laws,  to  be  just,  should 
never  intermeddle  with  matters  of  conscience,  nor 
dictate  articles  of  faith. 

The  Scarlet  liobe,  an  emblem  of  imperial  dignity, 
should  remind  you  of  the  paternal  concern  you 
should  ever  feel  for  the  welfare  of  your  Chapter, 
and  the  fervency  and  zeal  with  which  you  should 
endeavor  to  promote  its  prosperity. 

In  presenting  to  you  the  Crown,  which  is  an  em- 
blem of  royalty,  I  would  remind  you,  that  to  reign 
sovereign  in  the  hearts  and  affections  of  men,  must 
be  far  more  grateful  to  a  generous  and  benevolent 
mind  than  to  rule  over  their  lives  and  fortunes ;  and 
that  to  enable  you  to  enjoy  this  pre-eminence  with 
honor  and  satisfaction,  you  must  subject  your  own 
passions  and  prejudices  to  the  dominion  of  reason 
and  charity. 

You  are  entitled  to  tne  second  seat  in  the  council 
of  your  Companions.  Let  the  bright  example  of 
your  illustrious  predecessor  in  the  Grand  Council  at 
Jerusalem,  stimulate  you  to  the  faithful  discharge 
of  your  duties  ;  and  when  the  King  of  Kings*  shall 
summon  you  into  his  immediate  presence,  from  his 


CEREMONIES  OF  THE  ORDER.  219 

hand  may  you  receive  a  crown  of  glory,  which  shall 
never  fade  away. 

CHARGE  TO  THE  SCRIBE. 

Excellent  Companion:  The  office 
of  Scribe,  to  which  yon  are  elected, 
is  very  important  and  respectable. 
In  the  absence  of  your  superior  offi- 
cers, you  are  bound  to  succeed  them, 
and  to  perform  their  duties.  The  purposes  of  the 
institution  ought  never  to  suffer  for  want  of  intelli- 
gence in  its  proper  officers  ;  you  will  therefore  per- 
ceive the  necessity  there  is  of  your  possessing  such 
qualifications  as  will  enable  you  to  accomplish  those 
duties  which  are  incumbent  upon  you,  in  your  appro- 
priate station,  as  well  as  those  which  may  occa- 
sionally devolve  on  you,  by  the  absence  of  your 
superiors. 

The  Purple  Robe,  with  which  you  are  invested,  is 
an  emblem  of  union,  and  is  calculated  to  remind  you 
that  the  harmony  and  unanimity  of  the  Chapter 
should  be  your  constant  aim  ;  and  to  this  end  you 
are  studiously  to  avoid  all  occasions  of  giving 
offence,  or  countenancing  anything  that  may  create 
divisions  or  dissensions.  You  are,  by  all  means  in 
your  power,  to  endeavor  to  establish  a  permanent 
union  and  good  understanding  among  all  orders  and 
degrees  of  masonry  ;  and  as  the  glorious  sun,  at  its 


220  BOOK  OF  THE  CHAPTER. 

meridian  height,  dispels  the  mist  and  clouds  which 
obscure  the  horizon,  so  may  your  exertions  tend  to 
dissipate  the  gloom  of  jealousy  and  discord,  when- 
ever they  may  appear. 

Your  badge  (a  Plumb-rule  surmounted  by  the  Tur- 
ban) is  an  emblem  of  rectitude  and  vigilance  ;  and 
while  you  stand  as  a  watchman  on  the  tower,  to 
guard  your  Companions  against  the  approach  of 
those  enemies  of  human  felicity,  intemperance  and 
excess,  let  this  faithful  monitor  ever  remind  you  to 
walk  uprightly  in  your  station  ;  admonishing  and 
animating  your  Companions  to  fidelity  and  industry 
while  at  labor,  and  to  temperance  and  moderation 
while  at  refreshment.  And  when  the  Great  Watch- 
man of  Israel,  whose  eye  never  slumbers  nor  sleeps, 
shall  relieve  you  from  your  post  on  earth,  may  he 
permit  you  in  heaven  to  participate  in  that  food  and 
refreshment  which  is 

"  Such  as  the  saints  in  glory  love, 
And  such  as  angels  eat." 

CHARGE  TO  THE  CAPTAIN  OF  THE  HOST. 

Companion  :  The  office  with  which 
you  are  entrusted  is  of  high  impor- 
tance, and  demands  your  most  zeal- 
ous consideration.  The  preservation 
^of  the  most  essential  traits  of  our 
ancient  customs,  usages,  and  landmarks,  are  within 
your  province ;  and  it  is  indispensably  necessary, 


CEREMONIES  OF  THE  ORDER.  221 

that  the  part  assigned  to  you,  in  the  immediate 
practice  of  our  rites  and  ceremonies,  should  be  per- 
fectly understood,  and  correctly  administered. 

Your  office  corresponds  with  that  of  Marshal,  or 
Master  of  Ceremonies.  You  are  to  superintend  all 
processions  of  your  Chapter,  when  moving  as  a  dis- 
tinct body,  either  in  public  or  private  ;  and  as  the 
world  can  only  judge  of  our  private  discipline  by 
our  public  deportment,  you  will  be  careful  that  the 
utmost  order  and  decorum  be  observed  on  all  such 
occasions.  You  will  ever  be  attentive  to  the  com- 
mands of  your  chief,  and  always  near  at  hand  to  see 
them  duly  executed.  I  invest  you  with  the  badge 
of  your  office,  and  presume  that  you  will  give  to 
your  duties  all  that  study  and  attention  which  their  • 
importance  demands. 

CHARGE  TO  THE  PRINCIPAL  SOJOURNER. 

Companion  :  The  office  confided 
to  you,  though  subordinate  in  degree, 
is  equal  in  importance  to  any  in  the 
Chapter,  that  of  your  chief  alone 
i  excepted.  Your  office  corresponds 
with  that  of  Senior  Deacon,  in  the  preparatory 
degrees.  Among  the  duties  required  of  you,  the 
preparation  and  introduction  of  candidates  are  not 
the  least.  As  in  our  intercourse  with  the  world, 
experience  teaches  that  first  impressions  are  often 


222  BOOK  OF  THE  CHAPTER. 

the  most  durable,  and  the  most  difficult  to  erad 
icate ;  so  it  is  of  great  importance,  in  all  cases, 
that  those  impressions  should  be  correct  and  just ; 
hence  it  is  essential  that  the  officer,  who  brings  the 
blind  by  a  way  that  they  knew  not,  and  leads  them 
in  paths  that  they  have  not  known,  should  always 
be  well  qualified  to  make  darkness  light  before 
them,  and  crooked  things  straight. 

Your  robe  of  office  is  an  emblem  of  humility  ;  and 
teaches  that  in  the  prosecution  of  a  laudable  under- 
taking, we  should  never  decline  taking  any  part  that 
may  be  assigned  us,  although  it  may  be  the  most 
difficult  or  dangerous. 

The  rose-colored  tesselated  Border,  adorning  the 
robe,  is  an  emblem  of  ardor  and  perseverance,  and 
signifies  that  when  we  have  engaged  in  a  virtuous 
course,  notwithstanding  all  the  impediments,  hard- 
ships, and  trials,  we  may  be  destined  to  encounter, 
we  should  endure  them  all  with  fortitude,  and  ar- 
dently persevere  unto  the  end  ;  resting  assured  of 
receiving,  at  the  termination  of  our  labors,  a  noble 
and  glorious  reward.  Your  past  exertions  will  be 
considered  as  a  pledge  of  your  future  assiduity  in 
the  faithful  discharge  of  your  duties. 


CEREMONIES  OF  THE  ORDER.  2*23 

CHARGE  TO  TEIE  ROYAL  ARCH  CAPTAIN. 

Companion  :  The  well-known  du- 
ties of  your  station  require  but  little 
elucidation.  Your  office  in  the  pre- 
paratory degrees  corresponds  with 
ithat  of  Junior  Deacon.  It  is  your 
province,  conjointly  with  the  Captain  of  the  Host, 
to  attend  the  examination  of  all  visitors,  and  to 
take  care  that  none  are  permitted  to  enter  the 
Chapter,  but  such  as  have  traveled  the  rugged  'patli 
of  trial,  and  evinced  their  title  to  our  favor  and 
friendship.  You  will  be  attentive  to  obey  the 
commands  of  the  Captain  of  the  Host,  during  the 
introduction  of  strangers  among  the  workmen ;  so 
that  should  they  be  permitted  to  pass  your  post, 
they  may  by  him  be  introduced  into  the  presence 
of  the  Grand  Council. 

The  White  Banner,  entrusted  to  your  care,  is  em- 
blematical of  that  purity  of  heart  and  rectitude  of 
conduct,  which  ought  to  actuate  all  those  who  pass 
the  white  veil  of  the  sanctuary.  I  give  it  to  you 
strongly  in  charge,  never  to  suffer  any  one  to  pass 
your  post,  without  the  signet  of  truth. 

I  present  you  the  badge  of  your  office,  in  expecta- 
tion of  your  performing  your  duties  with  intelli- 
gence, assiduity,  and  propriety. 


224 


BOOK  OF  THE  CHAPTER. 


CHARGE  TO  THE  GRAND  MASTER  OF  THE  THIRD  VEIL. 

Companion  :  I  present  you  with 
the  Scarlet  Banner,  which  is  the 
ensign  of  your  office,  and  with  a 
sword  to  protect  and  defend  the 
same.  The  rich  and  beautiful  color 
of  your  banner  is  emblematical  of  fervency  and 
zeal;  it  is  the  appropriate  color  of  the  Royal  Arch 
degree  ;  it  admonishes  us,  that  we  should  be  fervent 
in  the  exercise  of  our  devotions  to  God,  and  zealous 
in  our  endeavors  to  promote  the  happiness  of  man. 

CHARGE  TO  THE  GRAND  MASTER  OF  THE  SECOND  VEIL. 

Companion  :  T  invest  you  with  the 
Purple  Banner,  which  is  the  ensign 
of  your  office,  and  arm  you  with  a 
sword,  to  enable  you  to  maintain  its 
honor. 

The  color  of  your  banner  is  produced  by  a  due 
mixture  of  blue  and  scarlet ;  the  former  of  which  is 
the  characteristic  color  of  the  symbolic  or  first  three 
degrees  of  masonry,  and  the  latter,  that  of  the  Boy  at 
Arch  degree.  It  is  an  emblem  of  union,  and  is  the 
characteristic  color  of  the  intermediate  degrees. 
It  admonishes  us  to  cultivate  and  improve  that 
spirit  of  union  and  harmony,  between  the  brethren 
of  the  symbolic  degrees  and  the  Companions  of  the 
sublime  degrees,  which  should  ever  distinguish  the 


CEREMONIES  OF  THE  ORDER.  225 

members  of  a  society  founded  upon  the  principles 
of  everlasting  truth  and  universal  philanthropy. 

CHARGE  TO  THE  GRAND  MASTER  OF  THE  FIRST  VEIL. 

Companion  :  I  invest  you  with  the 
Blue  Banner,  which  is  the  ensign  of 
your  office,  and  a  sword  for  its  de- 
fence and  protection.  The  color  of 
iyour  banner  is  one  of  the  most  durable 
and  beautiful  in  nature.  It  is  the  appropriate  color 
adopted  and  worn  by  our  ancient  brethren  of  the 
three  symbolic  degrees,  and  is  the  peculiar  character- 
istic of  an  institution  which  has  stood  the  test  of  ages, 
and  which  is  as  much  distinguished  by  the  durability 
of  its  materials  or  principles,  as  by  the  beauty  of  its 
superstructure.  It  is  an  emblem  of  universal  friend- 
ship and  benevolence  ;  and  instructs  us,  that  in  the 
mind  of  a  mason,  those  virtues  should  be  as  expan- 
sive as  the  blue  arch  of  heaven  itself. 

CHARGE  TO  THE  TREASURER. 

Companion:  You  are  elected  Treas- 
urer of  this  Chapter,  and  f  have  the 
pleasure  of  investing  you  with   the 
badge  of  your  office.      The  qualities 
i  which  should  recommend  a  Treasurer, 
are  accuracy  and  fidelity :  accuracy,  in  keeping  a 
fair  and  minute  account  of  all  receipts  and  disburse* 
10* 


226  BOOK  OF  THE  CHAPTER. 

merits  ;  fidelity,  in  carefully  preserving  all  the  prop- 
erty and  funds  of  the  Chapter,  that  may  be  placed  in 
his  hands,  and  rendering  a  just  account  of  the  same, 
whenever  he  is  called  upon  for  that  purpose.  I 
presume  that  your  respect  for  the  institution,  your 
attachment  to  the  interests  of  your  Chapter,  and 
your  regard  for  a  good  name,  which  is  better  than 
precious  ointment,  will  prompt  you  to  the  faithful 
discharge  of  the  duties  of  your  office. 

CHARGE  TO  THE  SECRETARY. 

Companion  :  I  with  pleasure  invest 
you  with  your  badge  as  Secretary  of 
this  Chapter.  The  qualities  which 
should  recommend  a  Secretary,  are, 
promptitude  in  issuing  the  notifica- 
tions and  orders  of  his  superior  officers  ;  punctuality 
in  attending  the  convocations  of  the  Chapter  ;  cor- 
rectness in  recording  their  proceedings;  judgment  in 
discriminating  between  what  is  proper  and  what  is 
improper  to  be  committed  to  writing ;  regularity  in 
making  his  annual  returns  to  the  Grand  Chapter  ; 
integrity  in  accounting  for  all  monies  that  may  pass 
through  his  hands  ;  and  fidelity  in  paying  the  same 
over  into  the  hands  of  the  Treasurer.  The  possession 
of  these  good  qualities,  I  presume,  has  designated  you 
as  a  suitable  candidate  for  this  important  office;  and  I 
cannot  entertain  a  doubt  that  you  will  discharge  its 


CEREMONIES  OF  THE  ORDER.  227 

duties  beneficially  to  the  Chapter,  and  honorably  to 
yourself.  And  when  you  shall  have  completed  the 
record  of  your  transactions  here  below,  and  finished 
the  term  of  your  probation,  may  you  be  admitted 
into  the  celestial  Grand  Chapter  of  saints  and  an- 
gels, and  find  your  name  recorded  in  the  book  of 
life  eternal, 

CHARGE  TO  THE  SENTINEL. 

Companion  :  You  are  appointed 
Sentinel  of  this  Chapter,  and  I  invest 
you  with  the  badge,  and  this  imple- 
ment of  your  office.  As  the  sword  is 
placed  in  the  hands  of  the  Sentinel, 
to  enable  him  effectually  to  guard  against  the  ap- 
proach of  all  cowans  and  eavesdroppers,  and  suffer 
none  to  pass  or  repass  but  such  as  are  duly  qualified  ; 
so  it  should  morally  serve  as  a  constant  admonition 
to  us  to  set  a  guard  at  the  entrance  of  our  thoughts; 
to  place  a  watch  at  the  door  of  our  lips  ;  to  post 
a  sentinel  at  the  avenue  of  our  actions  ;  thereby 
excluding  every  unqualified  and  unworthy  thought, 
word,  and  deed  ;  and  preserving  consciences  void 
of  offence  towards  God  and  towards  man. 

As  the  first  application  from  visitors  for  admis- 
sion into  the  Chapter  is  generally  made  to  the  Sen- 
tinel at  the  door,  your  station  will  often  present  you 
to  the  observation  of  strangers  ;  it  is,  therefore, 
essential! v  necessary  that  he  who  sustains  the  office 


228  BOOK  OF  THE  CHAPTER. 

with  which  you  are  entrusted,  should  be  a  man  of 
good  morals,  steady  habits,  strict  discipline,  temper- 
ate, affable  and  discreet.  I  trust  that  a  just  regard 
for  the  honor  and  reputation  of  the  institution,  will 
ever  induce  you  to  perform  with  fidelity  the  trust 
reposed  in  you  ;  and  when  the  door  of  this  earthly 
tabernacle  shall  be  closed,  may  you  find  an  abundant 
entrance  through  the  gates  into  the  temple  and  city 
of  our  God. 

The  Grand  High  Priest  then  delivers  the  following 
CHARGE  TO  THE  CHAPTER. 

Companions  :  The  exercise  and  management  of 
the  sublime  degrees  of  masonry  in  your  Chapter 
hitherto,  are  so  highly  appreciated,  and  the  good 
reputation  of  the  Chapter  so  well  established,  that 
I  must  presume  these  considerations  alone,  were 
there  no  others  of  greater  magnitude,  would  be  suf- 
ficient to  induce  you  to  preserve  and  perpetuate  this 
valuable  and  honorable  character.  But  when  to 
these  is  added  the  pleasure  which  every  philan- 
thropic heart  must  feel  in  doing  good,  in  promoting 
good  order,  in  diffusing  light  and  knowledge,  in  cul- 
tivating masonic  and  Christian  charity,  which  are 
the  great  objects  of  this  sublime  institution,  I  cannot 
doubt  that  your  future  conduct,  and  that  of  your 
successors,  will  be  calculated  still  to  increase  the 
lustre  of  your  justly  esteemed  reputation. 


CEREMONIES  OF  THE  ORDER.  229 

May  your  chapter  become  heautiful  as  the  temple, 
peaceful  as  the  ark,  and  sacred  as  its  most  holy  place. 
May  your  oblations  of  piety  and  praise  be  grateful  as 
the  incense,  your  love  warm  as  its  flame,  and  your 
charity  diffusive  as  its  fragrance.  May  your  hearts 
be  pure  as  the  altar,  and  your  conduct  acceptable  as 
the  offering.  May  the  exercises  of  your  charity  be 
as  constant  as  the  returning  wants  of  the  distressed 
widow  and  helpless  orphan.  May  the  approbation 
of  Heaven  be  your  encouragement,  and  the  testi- 
mony of  a  good  conscience  your  support :  may  you 
be  endowed  with  every  good  and  perfect  gift,  while 
traveling  the  rugged  path  of  life,  and  finally  be  ad- 
mitted within  the  veil  of  heaven,  to  the  full  enjoyment 
of  life  eternal.     So  mote  it  be.     Amen. 

The  Past  High  Priest  then  makes  the  following  proclama- 
tion : 

In  the  name  of  the  Most  Excellent  Grand  Chap- 
ter of  the  state  of ,  I  hereby  proclaim  the 

officers  of Chapter,  No.  .  .  . ,  to  be  duly 

installed  into  their  respective  offices,  with  the  pri- 
vate Grand  Honors  of  Royal  Arch  Masonry,  by 
three  times  three. 

The  private  Grand  Honors  are  then  given. 

If  the  installation  takes  place  in  public,  the  expression  will 


230  BOOK  OF  THE  CHAPTER. 

be  "  with  the  public  Grand  Honors  of  Masonry  by  three  times 
three,"  and  the  public  Grand  Honors  will  be  given. 

If  the  installation  has  taken  place  at  the  convocation  imme- 
diately preceding  the  festival  of  St.  John  the  Evangelist,  the 
new  officers  will  now  resign  their  seats  to  the  old  officers,  who 
continue  to  act  until  that  day.  But  if  it  occurs  on  that  festi- 
val, they  will  retain  their  seats,  and  at  once  enter  on  the  die- 
charge  of  their  duties  for  the  ensuing  year 


SECTION  III. 

CEREMONIES   OBSERVED   AT   GRAND 
VISITATIONS. 

Whenever  the  Grand  or  Deputy  Grand  High  Priest  intends 
to  visit  a  Chapter  officially,  for  the  purpose  of  inspecting  its 
condition,  the  Grand  Secretary  should  notify  the  High  Priest 
of  the  intended  visit. 

The  Chapter  is  opened  in  the  Royal  Arch  degree. 

The  visiting  officer  being  announced,  he  is  received  by  the 
Chapter  standing,  and  enters  accompanied  by  his  Grand 
officers,  in  the  following  order: 

Grand  Captain  of  the  Host. 

Grand  Royal  Arch  Captain. 

Grand  Secretary,  Grand  Treasurer. 

Grand  Chaplain. 

Grand  Scribe,  Grand  King. 

Grand  or  Deputy  Grand  High  Priest. 

The  Grand  Sentinel  remains  at  the  door. 

They  pass  through  the  Veils,  being  saluted  by  the  Masters 
of  the  Veils  as  they  pass ;  and  on  arriving  at  the  East,  they 
open  to  the  right  and  left,  and  the  Grand  or  Deputy  Grand 
High  Priest,  accompanied  by  the  Grand  King  and  Scribe, 
passes  through  to  the  Sanctum  Sanctorum.  The  Grand 
Council  receive  them  according  to  ancient  usage,  and  the 
High  Priest  resigns  his  gavel  and  the  chairs  to  the  Grand 
High  Priest  and  his  Council.  The  private  Grand  Honors  are 
then  given,  and  the  officers  of  the  Chapter  resign  their  seats 
to  the  corresponding  Grand  officers,  the  Principal  Sojourner 
and  Masters  of  the  Veils  retaining  theirs.*     The  High  Priest 

*  Unless  the  Grand  Chapter  is  provided  with  the  corresponding  officers. 


232  BOOK  OF  THE  CHAPTER. 

then  delivers  to  the  Grand  or  Deputy  Grand  High  Priest,  the 
Warrant  of  Constitution,  the  Treasurer's  and  Secretary's 
books,  and  a  statement  of  the  funds  of  the  Chapter  for  his 
inspection.  Having  examined  them,  he  makes  such  observa- 
tions as  the  circumstances  and  situation  of  the  Chap  Lor  may 
require.  The  Grand  or  Deputy  Grand  High  Priest  then  re- 
signs the  chair  to  the  High  Priest,  and  the  Grand  officers 
leave  their  seats,  which  are  reassumed  by  the  officers  of  the 
Chapter,  and  repair  to  the  East. 

Should  the  Grand  officers  retire  before  the  Chapter  is 
closed,  the  same  ceremony  must  be  observed  as  at  their 
entrance. 

On  ordinary  visitations  of  any  of  the  Grand  officers  to  a 
subordinate  Chapter,  they  shall  be  received  as  follows  : 

The  Grand  High  Priest  shall  be  received  by  the  Captain  of 
the  Host  and  Royal  Arch  Captain  at  the  door,  the  Chapter 
standing,  and  conducted  to  a  seat  on  the  right  of  the  Grand 
Council,  the  High  Priest  offering  him  the  gavel. 

The  Deputy  Grand  High  Priest  shall  be  received  in  the 
same  manner,  and  conducted  to  a  seat  on  the  left  of  the 
Grand  Council,  the  High  Priest  offering  him  the  gavel. 

The  Grand  King  and  Grand  Scribe  shall  be  received  at  the 
door  by  the  Royal  Arch  Captain,  and  conducted  to  seats,  the 
Grand  King  on  the  right,  and  the  Grand  Scribe  on  the  left  of 
the  Grand  Council,  but  the  High  Priest  shall  not  offer  them 
the  gavel 

The  Grand  Treasurer,  Grand  Secretary  and  Grand  Chaplain 
shall  be  received  by  the  Royal  Arch  Captain,  at  the  White 
Veil,  the  Chapter  standing,  and  conducted  to  seats,  the  Grand 
Treasurer  on  the  right,  and  the  Grand  Secretary  and  Grand 
Chaplain  on  the  left  of  the  Grand  Council. 

These  honors  shall  not  be  paid  to  the  Grand  officers  unless 
they  cause  themselves  to  be  officially  announced  as  such  at 
the  door  of  the  Chapter  by  the  Sentinel. 


SECTION  IV. 
FORM   OF   PROCESSION 

OF    A    SUBORDINATE    CHAPTER. 

Sentinel,  with  flaming  sword. 

Mark  Masters,  by  twos. 

Past  Masters,  by  twos. 

Most  Excellent  Masters,  by  twos. 

Banner  of  the  Chapter. 

Royal  Arch  Masons,  by  threes,  triangularly, 


Masters  of  the  First  and  Second  Veils,  with  their  banners, 

Master  of  the  Third  Veil,  with  his  banner. 

Royal  Arch  Captain,  with  his  banner,  and  Principal 

Sojourner,  with  his  staff. 

Ark  of  the  Covenant,  carried  by  four  Companions. 

Secretary  and  Treasurer. 

Chaplain  and  Orator. 

Scribe  and  King. 

High  Priest. 

The  Captain  of  the  Host  acts  as  Marshal,  and  walks  at  the 
side  of  the  procession. 

If  any  Grand  officers  are  present,  they  will  tafce  tUeir  sta- 
tions in  front  of  the  High  Priest. 

Processions  of  the  Grand  Chapter  must  be  formed  in  the 
same  manner,  the  Grand  Masters  of  the  Veils  and  Grand 
Principal  Sojourner  being  appointed  by  the  Grand  High 
Priest  for  the  occasion. 


SECTION  V. 

INSTILLATION    OF   THE    OFFICERS   OF  A 
GRAND   CHAPTER.* 

At  the  time  appointed  for  the  Installation,  the  Grand  Chap- 
ter being  opened  in  the  Royal  Arch  degree,  the  chair  must 
be  taken  by  some  Grand  or  Deputy  Grand  High  Priest,  or, 
if  none  be  present,  by  some  Past  Grand  officer  who  is,  or 
has  been,  a  High  Priest. 

The  highest  Grand  or  Past  Grand  officer  present  then  intro- 
duces the  Grand  High  Priest  elect,  divested  of  all  the  jewels 
and  robes  of  his  office,  to  the  Installing  officer,  saying : 

Most  Excellent:  I  hereby  present  before  you 

Companion ,  who  having  been  duly  elected 

Grand  High  Priest  of  the  Royal  Arch  Masons  of 
,  now  declares  himself  ready  for  installa- 
tion. 

The  Grand  High  Priest  elect  then  turning  and  facing  the 
Companions,  the  Installing  officer  says : 

Companions  :  You  now  behold  before  you  Com- 
panion   ,  who  has  been  duly  elected  to 

preside  over  you  as  your  Grand  High  Priest,  and 
who  now  declares  himself  ready  for  installation. 

*  This  service,  prepared  by  the  Author  of  the  present  work,  was  adopted 
by  the  General  Grand  Chapter  of  the  United  States,  at  its  session  in  1S5C 
at  Hartford. 


CEREMONIES  OF  THE  ORDER.  235 

If  any  of  you  have  any  reasons  to  urge  why  he 
should  not  be  installed,  you  will  make  your  objec- 
tions known  now,  or  else  forever  hereafter  hold 
your  peace. 

If  no  objections  are  made,  he  will  continue  to  say : 

Hearing  no  objections,  I  shall  proceed  to  install 
him. 

The  Installing  officer  then  administers  the  following  obli- 
gation of  office — all  the  Companions  standing  : 

I, ,  do  promise  and  swear  that  I  will 

serve  as  Grand  High  Priest  of  the  Eoyal  Arch 

Masons  of ,  for  the  term  for  which  I 

have  been  elected,  and  will  perform  all  the  duties 
of  that  office  to  the  best  of  my  abilities,  and  will 
support  and  maintain  the  Constitution  of  the  Grand 
Chapter  of  ....  ,  and  that  of  the  General  Grand 
Chapter  of  the  United  States.     So  help  me  God. 

The  Grand  Chaplain  shall  then  offer  the  following 
PRAYER. 

Most  holy  and  glorious  Lord  God,  the  Great 
High  Priest  of  Heaven  and  Earth ;  we  approach 
thee  with  reverence,  and  implore  thy  blessing 
on  the  Companion  appointed  to  preside  over  our 
ancient  fraternity  ; — fill  his  heart  with  thy  fear,  that 
his  tongue  and  actions  may  pronounce  thy  will ; — 
make   Mm    steadfast  in   thy   service  ;    grant  him 


236  BOOK  OF  THE  CHAPTER. 

firmness  of  mind  and  kindness  of  disposition  ;  teach 
him  to  rule  his  brethren,  not  with  a  rod  of  iron,  but 
with  justice  and  equity ;  animate  his  heart  and 
strengthen  his  endeavors  to  do  good.  May  he  in- 
culcate thy  judgments  and  thy  laws,  and  do  all  that 
his  high  office  requires,  with  an  eye  single  to  thy 
glory  and  the  good  of  the  craft !  Bless  him,  and 
bless  those  thou  hast  put  under  him  ;  and  grant  that 
when  we  shall  have  finished  the  work  of  this  earthly 
temple  of  our  bodies,  we  may  be  admitted  to  the 
glories  of  that  second  temple  of  the  spirit,  eternal 
in  the  heavens. 

Glory  be  to  God  on  high. 

Response,  by  all  the  Companions : 

Response.  As  it  was  in  the  beginning,  is  now, 
and  ever  shall  be,  world  without  end.  Amen.  So 
mote  it  be. 

The  Installing  officer  will  then  invest  the  Grand  High 
Priest  elect,  with  the  robes  and  jewels  of  his  office,  after 
which  he  will  deliver  to  him  the  following 

CHARGE : 

Most  Excellent:  By  the  voice  of  your  Compan- 
ions you  have  been  chosen  to  occupy  the  most  im- 
portant and  the  most  honorable  office  in  their  power 
to  bestow  ;  and  to  me  has  been  intrusted  the  pleas- 
ing duty  of  investing  you  with  its  insignia. 

You  have  been  too  long  a  member  of  our  ancient 


CEREMONIES  OF  THE  ORDER.  23 1 

and  honorable  craft,  to  require  now  any  instructions 
in  {elation  to  the  duties  of  your  office  ;  and  I  do  not 
doubt  that  you  will  be  constant  and  regular  in  your 
attendance  on  the  convocations  of  the  Grand  Chap- 
ter ;  watching  with  fidelity  and  diligence  the  con- 
duct of  the  subordinate  bodies  within  your  jurisdic- 
tion ;  paying  punctual  attention  to  the  constitution 
of  our  order,  and  requiring  a  due  obedience  to  it 
from  every  member  ;  and  in  all  things,  making  the 
glory  of  the  Grand  High  Priest  of  the  universe,  and 
the  good  of  the  Craft,  the  chief  objects  of  your 
regard. 

The  ancient  landmarks  of  the  order,  by  which  we 
are  distinguished  from  the  rest  of  the  world,  arc 
peculiarly  intrusted  to  your  care  ;  and  it  therefore 
becomes  your  most  sacred  duty  to  see  that,  during 
your  administration,  not  the  least  of  them  may  be 
removed. 

From  our  knowledge  of  your  zeal  and  ability,  we 
feel  confident  that  you  will  discharge  the  duties  of 
this  important  station  in  such  a  manner  as  will 
greatly  redound  to  the  honor  of  yourself,  as  well  as 
of  the  fraternity  over  whom  you  have  been  elected 
to  preside. 

Let  the  Mitre  with  which  you  i  *e  invested,  remind 
you  of  the  dignity  of  the  office  y^u  sustain,  and  its 
inscription  impress  upon  your  mind  a  sense  of  your 
dependence  upon  God ; — that  perfection  is  not  given 


238  BOOK  OF  THE  CHAFrER. 

unto  man  upon  earth,  and  that  perfect  holiness  be- 
longeth  alone  unto  the  Lord. 

The  Breast-Plate,  with  which  you  are  decorated, 
in  imitation  of  that  upon  which  were  engraven  the 
names  of  the  twelve  tribes,  and  worn  by  the  High 
Priest  of  Israel,  is  to  teach  you  that  you  are  always 
to  bear  in  mind  your  responsibility  to  the  laws  and 
ordinances  of  the  institution,  and  that  the  honor  and 
interests  of  our  order  and  its  members,  should  be 
always  near  your  heart. 

The  various  colors  of  the  Robes  you  wear,  are 
emblematical  of  every  grace  and  virtue  which  can 
adorn  and  beautify  the  human  mind,  whose  cultiva- 
tion and  constant  practice  are  as  necessary  to  your 
own  present  and  future  happiness,  as  they  are,  by 
the  example  they  will  afford,  to  the  prosperity  of 
the  craft  over  whom  you  are  placed. 

You  will  now  assume  your  seat  in  the  East,  and 
instruct  your  subordinates  in  the  duties  which  they 
are  respectively  required  to  discharge. 

After  he  has  taken  his  seat  in  the  East,  the  Grand  Captain 
of  the  Host  will  say : 

Companions,  in  the  name  of  the  Most  High  God, 

I  do  hereby  proclaim  Companion ,  Most 

Excellent  Grand  High  Priest  of  the  Royal  Arch 

Masons  of ,  with  the  grand  honors  of 

masonry  by  three  times  three. 


CEREMONIKS  OF  THE  ORDER.  239 

The  grand  honors  of  Royal  Arch  Masonry  are  then  giver. 
The  Deputy  Grand  High  Priest  is  then  presented  to  the 
Grand  High  Priest  in  the  same  way,  and  after  taking  a  simi- 
lar obligation,  the  Grand  High  Priest  delivers  the  following 

CHARGE  TO  THE  MOST  EXCELLENT  DEP.  GR.  HIGH  PRIEST. 

Most  Excellent  :  The  station  to  which  you  have 
been  called  by  your  Companions,  is  one  of  great 
dignity  and  importance.  In  many  cases,  your  pow- 
ers and  prerogatives  are  coextensive  with  those  of 
your  chief ;  and  at  all  times  you  are,  if  he  be  pres- 
ent, to  assist  him  with  your  counsel  and  co-opera- 
tion, and,  in  his  absence,  to  preside  over  the  craft. 
But  while  your  powers  and  privileges  are  thus  ex- 
tensive, remember  that  they  bring  with  them  a 
heavy  share  of  responsibility.  The  honor  that  has 
been  conferred  upon  you,  and  the  trust  that  has 
been  reposed  in  you,  demand  a  corresponding  fidel- 
ity and  attachment  to  the  interests  of  those  to  whose 
kindness  and  confidence  you  are  indebted  for  your 
official  elevation. 

The  signification  of  the  robes  you  wear,  you  have 
already  heard  explained.  May  the  symbolic  lessons 
which  they  convey  be  deeply  impressed  upon  your 
mind  and  heart,  and  ever  influence  your  conduct. 

The  Grand  King  is  then  presented,  in  the  following  words: 

Most  Excellent  :  I  here  present  before,  you 
Companion ,  who  has  been  duly  elected 


240  BOOK  OF  THE  CHAPTER. 

to  serve  this  Grand  Chapter  as  Grand  King,  and 
who  now  declares  himself  ready  for  installation. 

The  Grand  King  elect  then  turning  and  facing  the  Compan- 
ions, the  Grand  High  Priest  says : 

Companions  :  You  now  behold  before  you  Com- 
panion   ,  who  has  been  duly  elected  to 

serve  this  Grand  Chapter  as  Right  Excellent  Grand 
King,  and  who  now  declares  himself  ready  for  in- 
stallation. If  any  of  you  have  any  reasons  to  urge 
why  he  should  not  be  installed,  you  will  make  them 
known  now,  or  else  forever  hereafter  hold  your 
peace. 

If  no  objections  are  made,  he  will  say : 

Hearing  no  objections,  I  shall  proceed  to  install 
him. 

The  Grand  High  driest  will  then  administer  the  following 
obligation : 

I, ,  do  promise  and  swear  that  I  will 

serve  this  Grand  Chapter,  as  Right  Excellent 
Grand  King,  for  the  time  for  which  I  have  been 
elected ;  that  I  will  perform  all  the  duties  apper- 
taining to  that  office  to  the  best  of  my  abilities,  and 
will  support  and  maintain  the  Constitution  of  the 
Grand  Chapter  of ,  and  that  of  the  Gen- 
eral Grand  Chapter  of  the  United  States,  So  help 
me  God. 

The  Grand  High  Priest  will  then  cause  the  Grand  King  to 
be  invested  with  the  robes  and  jewels  of  his  office,  and 
deliver  to  him  the  following 


CEREMONIES  OF  THE  ORDER.  241 

CHARGE  TO  THE  RIGHT  EXCELLENT  GRAND  KING. 

Right  Excellent  Companion  :  The  important 
station  to  which  you  have  been  elected  requires 
from  you  exemplary  conduct ;  and  its  duties  de- 
mand your  most  assiduous  attention.  In  the 
absence  of  the  Grand  High  Priest  and  his  Deputy, 
you  are  to  preside ;  i*i  their  presence,  you  are  to 
strengthen  and  support  the  authority  of  your  chief, 
and  to  aid  him  by  your  counsel  and  advice. 

The  Scarlet  Bote,  an  emblem  of  royal  dignity, 
should  remind  you  of  the  paternal  concern  you 
should  ever  feel  for  our  institution,  and  the  fervency 
and  zeal  with  which  you  should  endeavor  to  pro- 
mote its  prosperity. 

In  presenting  to  you  the  Croivn,  which  is  an  em- 
blem of  royalty,  I  would  remind  you,  that  to  reign 
sovereign  in  the  hearts  and  affections  of  men,  must 
be  far  more  grateful  to  a  generous  and  benevolent 
mind  than  to  rule  over  their  lives  and  fortunes ;  and 
that  to  enable  you  to  enjoy  this  pre-eminence  with 
honor  and  satisfaction,  you  must  subject  your  own 
passions  and  prejudices  to  the  dominion  of  reason 
and  charity. 

The  remaining  officers  are  introduced  and  obligated  in  the 
same  way,  after  which  each  receives  his  special  charge  as 
follows : 

CHARGE  TO  THE  RIGHT  EXCELLENT  GRAND  SCRIBE. 

Right  Excellent  Companion:  The  office  of  Grand 

Scribe,  to  which  you  are  elected,  is  very  important 
11 


242  BOOK  OF  THE  CHAPTER. 

and  respectable.  In  the  absence  of  your  superior 
officers,  you  are  bound  to  succeed  them,  and  to  per- 
form their  duties.  The  purposes  of  the  institution 
ought  never  to  suffer  for  want  of  intelligence  in  its 
proper  officers ;  you  will  therefore  perceive  the 
necessity  there  is  of  your  possessing  such  qualifica- 
tions as  will  enable  you  to  accomplish  those  duties 
which  are  incumbent  upon  you,  in  your  appropriate 
station,  as  well  as  those  which  may  occasionally 
devolve  on  you,  by  the  absence  of  your  superiors. 

The  Purple  Robe,  with  which  you  are  invested,  is 
an  emblem  of  union,  and  is  calculated  to  remind 
you  that  the  harmony  and  unanimity  of  the  order 
should  be  your  constant  aim  ;  and  to  this  end  you 
are  studiously  to  avoid  all  occasions  of  giving 
offence,  or  countenancing  anything  that  may  create 
divisions  or  dissensions.  You  are,  by  all  means  in 
your  power,  to  endeavor  to  establish  a  permanent 
union  and  good  understanding  among  all  orders  and 
degrees  of  masonry  ;  and  as  the  glorious  sun,  at  its 
meridian  height,  dispels  the  mist  and  clouds  which 
obscure  the  horizon,  so  may  your  exertions  tend  to 
dissipate  the  gloom  of  jealousy  and  discord,  when- 
ever they  may  appear. 

CHARGE  TO  THE  RIGHT  EXCELLENT  GRAND  TREASURER. 

Eight  Excellent  Companion  :  You  have  been 
elected  to  the  responsible  office  of  Grand  Treasurer, 
and  I  now  invest  you  with  the  badge  of  your  office. 


CEREMONIES  OF  THE  ORDER.  243 

It  is  your  duty  to  receive  all  moneys  due  the 
Grand  Chapter,  from  the  hands  of  the  Grand  Sec- 
retary; make  due  entries  of  the  same,  and  pay  them 
out  by  order  of  the  Grand  High  Priest,  and  with 
the  consent  and  approbation  of  the  Grand  Chapter. 
The  office  to  which  you  have  been  elected,  embraces 
an  important  trust,  and  the  choice  of  you  by  your 
companions  is  an  evidence  of  the  high  opinion  they 
entertain  of  your  fidelity  and  discretion. 

CHARGE  TO  THE  RIGHT  EXCELLENT  GRAND  SECRETARY. 

Right  Excellent  Companion  :  You  have  been 
elected  to  the  important  office  of  Grand  Secretary, 
and  I  now  invest  you  with  the  jewel  of  your  office. 

It  is  your  duty  to  receive  all  moneys  due  the 
Grand  Chapter,  and  pay  them  over  to  the  Grand 
Treasurer,  taking  his  receipt  for  the  same  •  to  ob- 
serve all  the  proceedings  of  the  Grand  Chapter,  and 
to  make  a  true  record  of  all  things  proper  to  be 
written.  You  are  also  the  official  organ  of  the 
Grand  Chapter,  and  in  that  capacity  will  conduct 
its  various  correspondence,  and  act  as  the  medium 
of  intercourse  between  the  fraternity  and  their  pre- 
siding officer.  In  the  discharge  of  these  extensive 
duties,  let  your  carriage  and  behavior  be  marked 
with  that  promptitude  and  discretion  that  will  at 
once  reflect  credit  on  yourself,  and  honor  on  the 
body  whom  you  represent. 


244  BOOK  OF  THE  CHAPTER. 

CHARGE  TO  THE  RIGHT  REVEREND  GRAND  CHAPLAIN. 

Right  Reverend  Companion:  The  sacred  posi- 
tion of  Grand  Chaplain  has  been  intrusted  to  your 
care,  and  I  now  invest  you  with  the  jewel  of  your 
office. 

In  the  discharge  of  your  duties,  you  will  be  re- 
quired to  conduct  the  devotional  exercises  of  our 
grand  convocations,  and  to  perform  the  sacred  func- 
tions of  your  holy  calling  at  our  public  seminaries. 
Though  masonry  be  not  religion,  it  is  emphatically 
religion's  handmaid  ;  and  I  am  sure  that,  in  minis- 
tering at  its  altar,  the  services  you  may  perform 
will  lose  nothing  of  their  vital  importance,  because 
they  are  practised  in  that  spirit  of  universal  toler- 
ance which  distinguishes  our  institution.  The  doc- 
trines of  morality  and  virtue  which  you  are  accus- 
tomed to  inculcate  to  the  world,  as  the  minister  of 
God,  will  form  the  appropriate  lessons  which  you 
are  expected  to  communicate  to  your  Companions. 
The  profession  which  you  have  chosen  as  your  lot  in 
life,  is  the  best  guaranty  that  you  will  discharge 
the  duties  of  your  present  appointment  with  stead- 
fastness and  perseverance  in  well-doing. 

CHARGE  TO  THE  EXCELLENT  GR.  CAPTAIN  OF  THE  HOST. 

Excellent  Companion  :  The  office  with  which 
you  have  been  intrusted  is  of  great  importance,  and 
requires  much  skill  and  attention  for  the  faithful 


CEREMONIES  OF  THE  ORDER.  245 

discharge  of  its  duties,  which  are  those  of  a  mar- 
shal, or  master  of  ceremonies. 

You  are  to  superintend  all  processions  of  the 
Grand  Chapter,  when  moving  as  a  distinct  body, 
either  in  public  or  private  ;  and  as  the  world  can 
only  judge  of  our  private  discipline  by  our  public 
deportment,  you  will  be  careful  that  the  utmost 
order  and  decorum  be  observed  on  all  such  occa- 
sions. You  will  ever  be  attentive  to  the  commands 
of  your  chief,  and  always  near  at  hand  to  see  them 
duly  executed.  I  invest  you  with  the  badge  of  your 
office,  and  presume  that  you  will  give  to  your  duties 
all  that  study  and  attention  which  their  importance 
demands.  I  present  you  with  this  sword,  as  the 
appropriate  implement  of  your  office. 

CHARGE  TO  THE  J&CELLENT  GRAND  PRINCIPAL  SOJOURNER. 

Excellent  Companion  :  The  office  confided  to 
you  is  one  of  great  importance,  though  subordinate 
in  degree.  Occupying  a  station  which  corresponds 
to  that  of  Senior  Deacon  in  the  lower  degrees,  it 
becomes  your  duty  to  obey  and  extend  the  orders 
of  your  superiors,  and  to  act  as  their  proxies  in  the 
active  business  of  the  Grand  Chapter.  Attention, 
obedience,  and  promptitude  are,  therefore,  essen- 
tially necessary  for  the  faithful  performance  of  your 
duties.  I  present  you  with  the  rod,  a  symbol  of 
command,  as  the  proper  ensign  of  your  office. 


246  BOOK  OF  THE  CHAPTER. 

CHARGE  TO  THE  EXCELLENT  GRAND  ROYAL  ARCH  CAPTAIN. 

Excellent  Companion  :  The  office  to  which  you 
have  been  elected  nearly  corresponds  to  that  of 
Junior  Deacon  in  the  inferior  degrees.  It  is,  there- 
fore, your  duty  to  see  that  the  external  avenues  of 
the  Grand  Chapter  are  securely  guarded,  and  that 
none  are  permitted  to  pass  or  repass,  but  such  as 
are  duly  qualified,  and  have  the  requisite  permis- 
sion. Let  vigilance  and  attention,  therefore,  actu- 
ate you  in  the  discharge  of  the  functions  of  your 
important  office  ;  for  the  more  faithful  performance 
of  which,  I  intrust  this  sword  to  your  keeping. 

CHARGE  TO  THE  GRAND  SENTINEL. 

Companion  :  You  have  been  appointed  Grand 
Sentinel  of  this  Grand  Chapter,  and  I  now  invest 
you  with  the  jewel  of  your  office,  and  place  this 
sword  in  your  hands,  the  more  effectually  to  enable 
you  to  repel  the  approach  of  cowans  and  eaves- 
droppers, and  to  guard  against  surprise. 

It  is  your  duty  to  guard  the  door  of  the  Grand 
Chapter,  on  the  outside ;  to  report  to  the  Grand 
Royal  Arch  Captain  those  who  desire  to  be  admit- 
ted ;  to  place  the  Chapter  room  in  order  for  convo- 
cations ;  and  to  attend  to  such  other  duties  as  may 
be  required  of  you  by  the  Grand  Chapter.  Your 
punctual  attendance  is  essentially  necessary  at  every 
convocation. 


CEREMONIES  OF  THE  ORDER.  24  7 

The  Grand  Captain  of  the  Host  then  makes  proclamation 
as  follows  : 

By  authority  of  the  Most  Excellent  Grand  Chap- 
ter of ,1  proclaim  that  the  Grand  officers 

have  been  installed  in  ample  form,  with  the  grand 
honors  of  masonry,  by  three  times  three. 

The  public  or  private  grand  honors  of  masonry,  accord- 
ingly as  the  installation  shall  have  been  publicly  or  privately 
conducted,  shall  then  be  given,  and  the  installation  ceremony 
will  be  concluded. 

On  public  occasions  these  ceremonies  may  be  preceded 
and  followed  by  anthems,  odes,  and  addresses,  at  the  discre- 
tion of  the  Grand  Chapter. 


SECTION  VI. 
CONSTITUTIONAL  KULES 

FOUNDED  ON  THE 

ANCIENT  LANDMARKS  AND  USAGES  OF  ROYAL  ARCH  MASONRY, 

1.  When  the  Grand  High  Priest  is  absent  from  the  Grand 
Chapter,  the  chair  shall  be  taken  by  the  Deputy.  If  both  are 
absent,  the  Grand  King,  or  if  he  be  likewise  absent,  the  Grand 
Scribe  must  take  the  chair.  If  all  these  officers  are  absent, 
the  Senior  Past  Grand  officer  present  must  preside.  If  no 
such  Grand  officer  be  present,  the  duty  will  devolve  on  the 
High  Priest  of  the  oldest  Chapter  present. 

2.  When  the  High  Priest  of  a  Chapter  is  absent,  his  duties 
must  be  performed  by  the  King  and  Scribe  in  succession.  If 
they  should  likewise  be  absent,  the  chair  must  be  taken  by  a 
Past  High  Priest  of  the  Chapter  ;  but  if  no  such  Past  High 
Priest  be  present,  the  Chapter  cannot  be  opened.  The  War- 
rant of  Constitution  is  granted  to  the  High  Priest,  King,  and 
Scribe,  and  their  successors  in  office,  and  to  none  else  ;  and 
none  else  can  lawfully  act. 

3.  No  officer  of  the  Grand  or  a  Subordinate  Chapter,  can 
be  recognized  as  such  until  he  has  been  installed. 

4.  Every  officer  shall  hold  on  to  his  office  until  his  succes- 
sor has  been  installed. 

5.  No  officer  can  resign  his  office  after  he  has  been  in- 
stalled. Nor  can  any  election  be  held,  except  at  the  consti- 
tutional convocation  for  that  purpose,  unless  by  dispensation. 

6.  No  Chapter  can,  at  an  extra  convocation,  alter  or  ex- 
punge the  proceedings  of  a  regular  one. 


CEREMONIES  OG  THE  ORDER.  249 

7.  No  Chapter  can  interfere  in  the  business  of  another 
Chapter,  or  give  degrees  to  candidates  who  have  been  ac- 
cepted by  other  Chapters,  without  their  consent. 

8.  No  resident  of  any  state  in  which  there  is  a  Chapter, 
can  receive  the  degrees  in  any  Chapter  in  another  state,  un- 
less with  the  approbation  of  the  Chapter  nearest  his  place  of 
residence. 

9.  The  degrees  of  Mark,  Past,  and  Most  Excellent  Master, 
and  Royal  Arch,  are  the  only  degrees  which  can  be  conferred 
in  a  Chapter. 

10.  No  candidate  can  be  permitted  to  receive  the  Chapter 
degrees  who  is  deformed,  maimed,  or  imperfect  in  his  limbs, 
or  whose  physical  defects  are  such  as  to  prevent  him  from 
conforming  literally  to  all  the  requirements  of  the  several 
degrees. 

11.  No  candidate  can  be  elected  to  receive  the  degrees,  nor 
any  Royal  Arch  Mason  admitted  a  member  of  any  Chapter, 
except  by  a  unanimous  vote  in  his  favor. 

12.  All  ballotings  for  candidates,  and  trials  of  Companions, 
must  take  place  in  the  Royal  Arch  degree.  But  a  brother 
who  is  not  a  Royal  Arch  Mason,  may  be  tried  in  the  degree 
to  which  he  has  attained. 

13.  None  but  Royal  Arch  Masons  can  be  permitted  to 
make  any  motion,  vote,  or  join  in  any  debate. 

14.  Every  Subordinate  Chapter,  as  well  as  every  member 
of  the  same,  has  the  right  of  appeal  to  the  Grand  Chapter, 
whose  decision  shall  be  final. 

15.  There  can  be  no  appeal  to  the  General  Grand  Chapter 
from  the  decisions  of  a  Grand  Chapter. 

16.  Every  Chapter  must  meet  at  least  once  in  three  months, 
and  no  Chapter  can  suspend  its  convocations,  unless  by  dis« 
pensation  from  the  Grand  Chapter,  or  Presiding  Grand  of 
ficer. 

11* 


250  B00K  0F  THE  CHAPTER. 

17.  No  Chapter  can  be  opened  unless  there  be  nine  Royal 
Arch  Masons  present. 

18.  No  Chapter  can  be  opened,  or  held,  except  by  the 
authority  of  a  warrant  from  the  Grand  Chapter,  or  a  dispen- 
sation from  the  Grand  or  Deputy  Grand  High  Priest. 

19.  Neither  more  nor  less  than  three  candidates  can  be 
exalted  at  one  and  the  same  time. 

20.  It  is  not  necessary  for  the  due  and  legal  discharge  oi 
his  functions,  that  a  High  Priest  should  receive  the  degree 
of  High  Priesthood.  But  it  is  recommended  that  every  High 
Priest  should,  as  soon  as  convenient  after  his  election,  apply 
to  a  convention  of  High  Priests  for  admission  into  that  order. 

21.  No  Chapter  in  one  state  can  work  under  a  warrant 
granted  by  the  Grand  Chapter  of  another  state. 

22.  No  ex  post  facto  law  can  be  made  in  the  Grand  Chap- 
ter, or  any  Subordinate  Chapter. 

23.  No  warrant  or  dispensation  can  be  granted  for  the 
opening  of  a  new  Chapter,  except  upon  the  petition  of  nine 
regular  Royal  Arch  Masons. 

24.  The  election  of  officers  in  Subordinate  Chapters  must 
be  held  at  the  stated  convocation  next  preceding  the  festival 
of  St.  John  the  Evangelist,  and  the  installation  must  take 
place  as  soon  after  the  election  as  possible.  Where  from  any 
cause  the  election  has  not  been  held  at  the  stated  period,  a 
dispensation  from  the  Grand  or  Deputy  Grand  High  Priest 
will  be  required,  for  holding  it  at  any  subsequent  time. 

25.  No  Chapter  can  suspend  its  by-laws. 

26.  There  can  be  no  appeal  from  the  decision  of  the  Pre- 
siding officer  of  a  Chapter,  to  the  Chapter.  The  Grand  Chap- 
ter, alone,  can  reverse  such  decision. 

27.  Every  Chapter  must  consist  of  the  following  officers  : 
High  Priest,  King,  Scribe,  Captain  of  the  Host,  Principal  So- 
journer, Royal  Arch  Captain,  Masters  of  the  Third,  Second 
and  First  Veils,  Treasurer,  Secretary,  and  Sentinel. 


APPENDIX. 


Forms  of  JlKasenir  Boramenfs. 


"  As  these  formal  and  orderly  parts  are  calculated  to  convey  the  meaning 
in  the  clearest,  distinctest  and  most  effectual  manner,  and  have  been  well 
considered  and  settled  by  the  wisdom  of  successive  ages,  it  is  prudent  not  to 
depart  from  them  without  good  reason  or  urgent  necessity." 

Blackstone's  Commentaries. 


MASONIC    DOCUMENTS. 


i. 

Form  of  a  Petition  for  a  Dispensation  to  Open  and  Hold  a  New  Chapter. 

To  the  Most  Excellent  Grand  High  Priest  of  the  Grand  Chapter  of  the 

State  of : 

[Date.] 

We,  the  undersigned,  being  Royal  Arch  Masons  in  good  standing,  and 
having  the  prosperity  of  the  Royal  Craft  at  heart,  are  anxious  to  exert  our 
best  endeavors  to  promote  and  diffuse  the  genuine  principles  of  Royal  Arch 
Masonry,  and  for  the  convenience  of  our  respective  dwellings,  and  other  good 
reasons,  us  thereunto  moving,  we  are  desirous  of  forming  a  new  Chapter  at 
,  in  the of ,  to  be  named Chapter. 

We,  therefore,  pray  for  a  Dispensation  empowering  us  to  open  and  hold  a 

regular  Chapter  at aforesaid,  and  therein  to  discharge  the  duties  and 

enjoy  the  privileges  of  Royal  Arch  Masonry,  according  to  the  landmarks  and 
usages  of  the  order,  and  the  constitution  and  laws  of  the  Grand  Chapter. 

And  we  do  hereby  nominate  and  recommend  Companion  A B to 

be  our  first  Most  Excellent  High  Priest;  Companion  C D to  be  our 

first  King,  and  Companion  E F to  be  our  first  Scribe. 

And  should  the  prayer  of  this  petition  be  granted,  we  do  hereby  promise  a 
strict  conformity  to  the  constitution,  laws  and  edicts  of  the  Grand  Chapter 

of  the  State  of ,  and  to  the  constitution  of  the  General  Grand 

Chapter  of  the  United  States*  so  far  as  they  may  come  to  our  knowledge. 

[This  Dispensation  must  be  signed  by  not 
less  than  nine  Royal  Arch  Masons.] 
It  may  be  presented  to  either  the  Grand  or  Deputy  Grand  High  Priest, 
and  must  be  accompanied  with  the  recommendation  of  the  nearest  Chapter 
working  under  a  warrant  of  constitution,  which  recommendation  should  be 
in  the  following  words: 

*  These  words  in  italics  may  be  omitted  in  those  states  whose  Grand  Chapters 
are  not  in  union  with  the  General  Grand  Chapter. 


254  BOOK  OF  THE  CHAPTER. 

II. 
Form  of  Recommendation. 

2b  the  Most  Excellent  Grand  High  Priest  of  the  Grand  Chapter  of ; 

At  a convocation  of Chapter No ,  holden  at  . . . . , 

on  the  ....  day  of ,  a.-.  l.«.  585,  a:.  i.\  238— 

The  petition  of  several  Companions,  praying  for  a  Dispensation  to  open  a 

new  Chapter  at ,  in  the of ,  was  duly  laid  before  the 

Chapter,  when  it  was 

Resolved,  That  this  Chapter,  being  fully  satisfied  that  the  petitioners  are 
Royal  Arch  Masons,  in  good  standing,  and  being  prepared  to  vouch  for  their 
moral  character  and  masonic  abilities,  does,  therefore,  recommend  that  the 
Dispensation  prayed  for  be  granted  to  them. 
A  true  copy  of  the  records. 

,  Secretary. 

Upon  the  receipt  of  this  petition,  with  the  accompanying  recommendation, 
the  Grand  or  Deputy  Grand  High  Priest  is  authorized  to  issue  his  Dispensa- 
tion, under  his  private  seal,  for  opening  and  holding  the  new  Chapter,  which 
Dispensation  should  be  in  the  following  words: 

III. 

Form  of  Dispensation  for  Opening  and  Holding  a  New  Chapter. 

To  all  whom  it  may  concern: 

Know  Ye,  That  I, ,  Most  Excellent  Grand  High  Priest  of 

the  Grand  Chapter  of  the  State  of ,  have  received  a  petition  from  a 

constitutional  number  of  Companions,  who  have  been  properly  vouched  foi 
and  recommended,  which  petition  sets  forth  that  they  are  desirous  of  forming 

a  new  Chapter  at ,  in  the of ;  and,  whereas,  there 

appears  to  me  to  be  good  and  sufficient  cause  for  granting  the  prayer  of  the 
said  petition: 

Now,  therefore,  by  virtue  of  the  powers  in  me  vested  by  the  constitutions 
of  the  order,  I  do  hereby  grant  this  my  Dispensation,  authorizing  and  em- 
powering Companion  A B to  act  as  Most  Excellent  High  Priest; 

Companion  C D to  act  as  King,  and  Companion  E. . . .  F. ...  to 

act  as  Scribe,  of  a  Chapter  to  be  holden  at ,  in  the of 

to  be  named  and  designated  as Chapter. 

And  I  do  hereby  further  authorize  and  empower  the  said  Companions, 
with  the  necessary  assistance,  to  open  and  hold  Lodges  of  Mark,  Past  and 
Most  Excellent  Masters,  and  a  Chapter  of  Royal  Arch  Masons,  and  therein 
to  Advance,  Induct,  Receive  and  Acknowledge  candidates  in  the  several 
preparatory  degrees,  and  to  Exalt  the  same  to  the  Holy  Royal  Arch,  accord- 
ing to  the  ancient  landmarks  and  usages  of  the  order,  and  the  constitution? 


MASONIC   DOCUMENTS.  255 

of  the  Grand  Chapter  of  the  State  of ,  and  of  the  General  Grand 

Chapter  of  the  United  States,*  but  not  otherwise. 

And  this  Dispensation  shall  remain  of  force  until  the  Grand  Chapter 
aforesaid  shall  grant  a  Warrant  of  Constitution  for  the  said  Chapter,  or  until 
it  shall  be  revoked  by  me,  or  by  the  authority  of  the  Grand  Chapter. 

*****  Given  under  my  hand  and  seal,  at ,  this 

*  Seal  *  day  of ,  a.l.535.  .,  a.i.  238. .. 

*******  Grand  High  Priest. 

At  the  next  convocation  of  the  Grand  Chapter  this  Dispensation  is  re- 
turned, and  the  Grand  Chapter  will,  if  there  be  no  just  reason  to  the  con- 
trary, grant  a  Warrant  of  Constitution,  which  shall  be  in  the  following 


TV. 
Form  of  a  Warrant  of  Constitution. 

To  all  whom  it  may  concern: 

The  Most  Excellent  Grand  Royal  Arch  Chapter  of ,  assembled  in 

Grand  Convocation  in  the  city  of ,  and  state  aforesaid, 

Send  Greeting: 

Know  Ye,  That  we,  the  Grand  Royal  Arch  Chapcer  of ,  do  hereby 

authorize  and  empower  our  trusty  and  well-beloved  Companions,  A. . . . 

B ,  High  Priest;  C D ,  King;  and  E F ,  Scribe,  to  open 

and  hold  a  Royal  Arch  Chapter  at ,  in  the of ,  to  be 

known  and  designated  on  our  register  as Chapter,  No.  . . ,  and  there- 
in to  exalt  candidates  to  the  august  degree  of  the  Holy  Royal  Arch,  accord- 
ing to  the  ancient  landmarks  and  usages  of  Royal  Arch  Masonry,  and  not 
otherwise. 

And  we  do  further  authorize  and  empower  our  said  trusty  and  well-be- 
loved Companions,  A B ,  C D ,  and  E F ,  to  open 

and  hold,  under  the  jurisdiction  of  the  said  Chapter,  Lodges,  and  confer  the 
degrees  of  Mark,  Past,  and  Most  Excellent  Master,  and  therein  to  Advance, 
Induct,  Receive  and  Acknowledge  candidates,  according  to  the  aforesaid 
landmarks  and  usages  of  the  craft,  and  not  otherwise. 

And  we  do  further  authorize  and  empower  our  said  trusty  and  well-be- 
loved Companions,  A. . . .  B ,  C D ,  and  E. . . .  F. . . . ,  to  install 

their  successors,  duly  elected  and  chosen,  to  invest  them  with  all  the  powers 
and  dignities  to  their  offices  respectively  belonging,  and  to  deliver  to  them 
this  Warrant  of  Constitution;  and  such  successors  shall,  in  like  manner, from 
time  to  time,  install  their  successors,  and  proceed  in  the  premises  as  abova 

*  These  words  in  italics  to  be  omitted  in  states  not  under  the  jurisdiction  of 
the  General  Grand  Chaoter. 


25G  BOOK  OF  THE  CHAPTER. 

directed— such  installation  to  be  on  or  before  the  festival  of  St.  John  the 
Evangelist. 

Provided  always,  that  the  above-named  Companions  and  their  successors 
do  pay  and  cause  to  be  paid,  due  respect  and  obedience  to  the  Most  Excel- 
lent Grand  Royal  Chapter  of aforesaid,  and  to  the  edicts,  rules  and 

regulations  thereof;  otherwise,  this  Warrant  of  Constitution  to  be  of  no  force 
nor  virtue. 

Given  in  Grand  Convocation,  under  the  hands  of  our 
Grand  officers,  and  the  Seal  of  our  Grand  Chap- 
ter, at ,  this day  of ,  in  the 

year  of  light  585 . . ,  and  of  the  discovery  238 . . . 

G H ,  L M ,  Grand  King. 

Grand  High  Priest.    ,*****        N O....,  Grand  Scribe. 

J....  K....,  *  Seal.  • 

.Deputy  G.  H.  Priest.      ***** 

R S ,  Grand  Secretary. 

When  a  warrant  is  granted  to  a  new  Chapter,  which  is  at  so  great  a 
distance  as  to  render  it  inconvenient  for  the  Grand  officers  to  personally 
attend  the  constitution  of  the  Chapter  and  the  installation  of  the  officers,  the 
Grand  High  Priest  may  issue  the  following  instrument,  under  his  hand  and 
private  seal,  directed  to  some  Past  High  Priest: 


Certificate  of  Proxy,  Authorizing  a  Past  High  Priest  to  Constitute  a  Kew 
Chapter,  and  to  Install  its  Officers. 

To  all  whom  it  may  concern: 

But  more  especially  to  Companions  A B ,  Most  Excellent  High 

Priest  elect;  C . . . .  D ,  King  elect;  E. . . .  F. . . . ,  Scribe  elect,  and  the 

other  Companions  who  have  been  empowered  by  a  Warrant  of  Constitution 

issued  under  the  authority  of  the  Most  Excellent  Grand  Chapter  of , 

to  assemble  as  a  regular  Chapter  at ,  in  the of ,  and  to 

be  known  and  designated  as Chapter,  No.  . . . 

Know  Ye,  That,  reposing  all  trust  and  confidence  in  the  skill,  prudence 

and  integrity  of  our  Most  Excellent  Companion ,1  have  thought 

proper — being  myself  unable  to  attend — to  nominate  and  appoint  the  said 

Most  Excellent  Companion to  constitute,  inform,  the  Companions 

aforesaid  into  a  regular  Chapter,  and  to  install  the  officers  elect,  according  to 
the  ancient  usages  of  the  craft,  and  for  so  doing  this  shall  be  his  sufficient 
warrant. 

*****  Given  under  my  hand  and  seal,  at ,  thu- 

*  Seal.  *  day  of ,  in  the  year  of  light  585 . ., 

******  and  of  the  discovery  238 .. . 

G H ,  Grand  High  Priest 


MASONIC  DOCUMENTS.  25*7 

VI. 

<n  of  Petition  for  the  Capitular  Decrees 

[Date.] 
To  the  Most  Excellent  High  Priest,  King,  Scribe  and  Companions  of 

Chapter,  JSro. 

*  The  undersigned,  a  Master  Mason,  and  member  of Lodge,  No.  . . , 

under  the  jurisdiction  of  the  Grand  Lodge  of ,  having  the  good  of  the 

craft  at  heart,  and  being  desirous  of  obtaining  further  light  in  Masonry,  fra- 
ternally offers  himself  as  a  candidate  for  the  degrees  conferred  in  your 
Chapter.    Should  his  petition  be  granted,  he  promises  a  cheerful  compliance 

with  all  the  forms  and  usages  of  the  fraternity.    His  residence  is  in , 

and  his  occupation  that  of  a 

[Signed]  A....B 

[To  be  recommended  by  two  Royal  Arch  Masons.] 

VII. 
Form  of  a  Petition  for  Membership. 

[Date.] 
To  the  Most  Excellent  High  Priest,  King,  Scribe  and  Companions  of 

Chapter,  No.  . .  .* 

Companions: 

The  undersigned,  a  Royal  Arch  Mason,  formerly  a  member  of 

Chapter,  No.  . . ,  at ,  under  the  jurisdiction  of  the  Grand  Chapter  of 

,  fraternally  prays  to  be  admitted  as  a  member  of  your  Chapter. 

[Signed]  b!...  C... 

[To  be  recommended  by  two  Royal  Arch  Masons.] 

VIII. 
Form  of  a  Demit  from  a  Chapter. 

To  all  Royal  Arch  Masons  to  whom  these  presents  shall  come,  Greeting: 

This  is  to  certify  that  Companion is,  at  the  date  of  these  presents, 

a  Royal  Arch  Mason,  in  good  and  regular  standing;  and  that,  having  paid 
all  dues,  and  being  free  from  all  charges,  he  is,  at  his  own  request,  by  the 

vote  of  the  Chapter,  dismissed  from  membership  in Chapter,  No.  . . , 

under  the  jurisdiction  of  the  Grand  Chapter  of 

*********  Given  under  my  hand  and  the  seal  of  the 

*  Seal  of  the  *  Chapter,  at  . . . .,  this  . . . .  day  of  . . . ., 

%    Chapter.   J  in  the  year  of  light  585 .. ,  and  of  the  dis- 

**********  covery238... 

,  Secretary. 


258 


BOOK  OF  THE  CHAPTER. 


IX. 

Form  of  a  Royal  Arch  Diploma. 


HOLINESS  TO  THE   LORD. 

To  all  Enlightened,  Advanced,  Pass- 
ed, Beceived  and  Acknowledged 
and  Exalted  Masons  throughout 
the  world  : 

Thrice  Greeting: 
We,  the  Officers  of  the  Grand  Royal 

Arch  Chapter  of ,  do  hereby 

certify  that  the  bearer,  our  well-be- 
loved Companion ,  who  hath, 

in  the  margin  hereof,  signed  his  name, 
has  been  regularly  admitted  to  the 
degrees  of  Mark,  Past  and  Most  Ex- 
cellent Master,  and  exalted  to  the 
august  degree  of  the  Holy  Royal  Arch, 
having  sustained  with  fortitude  the 
severe  trials  of  skill  and  constancy 
required  from  all  previous  to  their  ad- 
mission into  this  sublime  Order.  And 
as  such,  we  recommend  him  to  all  our 
excellent  and  well-beloved  Compani- 
ons throughout  the  two  hemispheres, 
driven  under  our  hands  and  the  seal 

of  the  Grand  Chapter,  at , 

this day  of ,  in  the  year 

of  light  585. . ,  and  of  the  discovery 
238... 


SANCTUM   DOMINO. 

Omnibus  Architectonibus,  Iilumf 

naiis,   Promotis,  Expertis,   Be- 

ceptis  et  Becognitis  atque  Excelsis 

per  Orbem  Terr  arum: 

Br.  S:.  S:. 

'    Nos,  Praefecti  Summi  Capituli  Arcus 

Regalis  [name  of  the  state]  testamur 

et  certum  facimus  socium  nostrum 

dilectissimum qui  hujusce 

in  margine,  nomen  suum  ascripsit, 
post  debitas  constitutasque  sciential 
et  constantiae  probationes,  gradibu3 
Magistri  Insigniti,  Experti  et  Excel- 
lentissimi  cumulatum  esse,  et  in  ordi- 
nem  augustum  Architectonum  Arcus 
Sancti  Regalis  rite  evectum.  Eum 
igitur  cum  singulis  juribus  ad  istos 
gradus  pertinentibus,  omnibus  sociis 
commendamus. 

In  cujus  rei  testimonium  manus  : 
nostras  et  sigillum  Summi  Cap-  ^  i 
ituli  his  presentibus  apponi  g  j 
curavimus   hac  die  2.  \ 

OS    . 

mensis Anno  Lucis  ST  i 

585 . . ,   et    post    inventionem  *    i 
238... 


Grand  High  Priest. 
Grand  King. 


*  Seal        * 

*  of  the       « 

*  G.  Chapter.  * 
*********** 


Grand  Secretary. 


Deputy  G.  Hign  Priest. 
Grand  Scribe. 


MASONIC   DOCUMENT.  259 

[When  the  High  Priest,  King  or  Scribe  of  a  Chapter  cannot  in  person 
attend  the  convocation  of  the  Grand  Chapter,  it  is  competent  for  him  to 
grant  a  proxy  to  some  member  of  his  Chapter,  duly  qualified  to  represent 
him  in  the  Grand  Chapter,  and  he  must  then  furnish  him  with  the  following 
certificate : 


Form  ef  a  Certificate  for  a  Proxy  in  the  Grand  Chapter 

To  the  Grand  Chapter  of 

This  is  to  certify  that  I  have  hereby  appointed  Companion my 

proxy,  to  represent  me  as of Chapter,  No.  . . ,  in  the  convoca- 
tion of  the  Grand  Chapter  of ,to  be  holden  at ,  on  the    ...  day 

of ,185... 

Witness  my  hand  and  seal,  at , 

this day  of ,  185 . . . 


. ,  of Chapter,  Ko.  . 


XL 

i»nte  of  Koyal  Arch  Documents. 

Each  of  the  systems  of  Masonry  has  a  date  peculiar  to  itself,  and  which, 
as  referring  to  some  important  event  in  its  history,  is  affixed  to  its  official 
documents.  Thus  the  epoch  of  the  creation  of  light  in  the  beginning  of  the 
world,  according  to  the  Mosaic  cosmogony,  has  been  assumed,  for  a  sym- 
bolical reason,  as  the  era  of  Ancient  Craft  Masonry,  and  hence  all  docu- 
ments connected  with  the  first  three  degrees  are  dated  from  this  period, 
which  date  is  found  by  adding  4000  to  the  vulgar  era,  and  is  called  in  the 
year  of  light,  or  Anno  Lucis,  usually  abbreviated  a.\  l.\ — thus  the  present 
year,  1858,  in  a  masonic  document  of  the  symbolic  degrees,  would  be  desig- 
nated as  a/.  l.\  5858. 

Royal  Arch  Masons  use  this  date  also,  but  in  addition  to  it  they  commence 
their  peculiar  era  with  the  year  in  which  the  building  of  the  second  temple 
was  begun,  at  which  time  their  traditions  inform  them  that  a  discovery  im- 
portant to  the  craft  was  made.  They  call  their  era  the  year  of  the  discovery 
or  Anno  Inventionis,  sometimes  abbreviated  A.*,  i.\  or  A:.  Inv:.  The 
second  temple  was  commenced  530  years  before  Christ,  and  hence  theRoya) 
Arch  date  is  found  by  adding  that  number  of  years  to  the  Christian  era 
Thus  the  present  year,  1858,  in  a  Royal  Arch  document,  would  be  designated 
as  Anno  Inventionis  2388,  and  combining  the  two  masonic  eras,  such  a  docu- 
ment would  properly  be  designated  thus:  "Anno  Lucis  5858,  and  Anno  In- 
ventionis 2388."  or,  "  in  the  Year  of  Light  5858,  and  of  the  Discovery  2388." 


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